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"Tear away the mask from Freemasonry, Pope Leo XIII
GRAND ORIENT FREEMASONRY UNMASKED

AS THE SECRET POWER BEHIND COMMUNISM

by

MONSIGNOR GEORGE F. DILLON, DD., 1884

with Preface by

REV.  Denis Fahey,  C.S.Sp.,  B.A.,  D.PH.,  D.D.

* * * * * * * * * * * * * * * * * * * * * * * * *
FOREWARD BY FATHER FAHEY ......................00
GOOD VERSUS EVIL ..............................01
THE RISE OF ATHEISM IN EUROPE .................02
VOLTAIRE ......................................03
FREEMASONRY ...................................04
THE UNION AND "ILLUMINISM" OF FREEMASONRY .....05
THE ILLUMINISM OF ADAM WEISHAUPT ..............06
THE CONVENT OF WILHELMSBAD ....................07
CABALISTIC MASONRY OR MASONIC SPIRITISM .......08
THE FRENCH REVOLUTION .........................09
NAPOLEON AND FREEMASONRY ......................10
FREEMASONRY AFTER THE FALL OF NAPOLEON ........11
KINDRED SECRET SOCIETIES IN EUROPE ............12
THE CARBONARI .................................13
PERMANENT INSTRUCTION OF THE ALTA VENDITA .....14
LETTER OF PICCOLO TIGRE .......................15
THE INTELLECTUAL AND THE WAR PARTY OF MASONRY .16
LORD PALMERSTON ...............................17
WAR OF THE INTELLECTUAL PARTY .................18
A WAR PARTY UNDER PALMERSTON ..................19
THE INTERNATIONAL,THE NIHILISTS,THE BLACK HAND 20
FREEMASONRY WITH OURSELVES ....................21
FENIANISM .....................................22
CONCLUSION ....................................23
FOOTNOTES .....................................24
FOREWARD OF THE PUBLISHER .....................A0
* * * * * * * * * * * * * * * * * * * * * * * * *



FOREWARD OF THE PUBLISHER

The  original  title  of  this  book,  which  was
compiled from a series of lectures  delivered  in
Edinburgh  in  October, 1884, by Mgr. Dillon, was

The War of  Antichrist  with  the  Church  and
Christian Civilization.

the  author  wrote it "in order to do his part in
carrying  out  the  instruction  given   in   the
Sovereign  Pontiff  in   the   Encyclical Humanum
Genus   when  he  called  upon   the  pastors  of
souls, to whom it was addressed, to 'instruct the
people as to the artifices used by  societies  of
this  kind in enticing them into their ranks, and
as to the depravity of  their  opinions  and  the
wickedness of their acts'. Mgr. Dillon's work has
already been honoured by the Holy Father  himself
with so marked and so unusual an approbation that
there is no need for us to accord it any  further
praise  than merely to take note of the fact. The
book was presented to His  Holiness,  accompanied
by  an  Italian  versio of its table of contents,
and of long extracts from its principal sections,
and  Leo  XIII  was  pleased  to  order  that the
Italian version should be completed, and the book
printed   and   published  at  Rome  at  his  own
expense." (The Month, Sept. 18985)

Despite the fact that the lectures were delivered
by  a  Catholic  prelate  to an audience composed
mainly of members of his own faith, we feel  that
the    subject   of   internanational   political
skullduggery is one which cannot fail to interest
Catholic  and  non-Catholic  alike,  the  more so
indeed since events in the course of the  decades
following  the  original publication of this book
have confirmed the lecturer's thesis.

The last four editions have  appeared  under  the
title     of    Grand    Orient    Freemasonry
Unmasked.


 

FOREWORD

The   Britons   Publishing   Company   is  to  be
congratulated  on  reprinting  this  lecture   on
Freemasonry  by  Right  Rev.  Mgr. George Dillon,
D.D. The lecture was delivered  at  Edinburgh  in
October,  1884,  that  is, about six months after
the  appearance  of  Pope   Leo   XIII’s   famous
Encyclical Letter, Humanum Genus, on Freemasonry.
At the request of many who had heard the  lecture
and  of  others  who  had  read  the reports that
appeared in the papers, Mgr.  Dillon  decided  to
publish  it, along with another lecture delivered
to the same audience on  the  Spoliation  of  the
Congregation  of Propaganda. The book was brought
out by the excellent firm of M. H. Gill and  Son,
Ltd.,  O’Connell  Street, Dublin, in 1885, but it
has been long  out  of  print.  In  the  original
preface,  the author pointed out that the lecture
had  not  been  intended  to  be  a  formal   and
exhaustive  treatment of the subject, and that he
had embodied in the book several documents  which
were only briefly referred to or partially quoted
in the lecture.1 His object was to give  a  clear
outline   of   the  “whole  question  of  secret,
atheistic organisation, its origin,  its  nature,
its  history in the last century and in this, and
its unity  of  Satanic  purpose  in  a  wonderful
diversity   of  forms.”  He  found  that  it  was
necessary to do this because “very few,  if  any,
attempts  have been made in our language to treat
the subject as a whole. Several writers appear to
assume  as known that which was really unknown to
very many: and few touched at all upon  the  fact
of   the   supreme   direction   given   to   the
universality of secret societies from a  guiding,
governing  and – even to the rank and file of the
members of  the  secret  societies  themselves  –
unknown and invisible junta.”

Mgr.  Dillon does not speak explicitly of the two
currents of thought and  action  proceeding  from
the   Masonic   French  Revolution,  namely,  the
current of Rousseauist-Lockian-Masonic Liberalism
and  the  current  of  Socialism  and Communism.1
Implicitly, however, he does so when, on the  one
hand,  he foreshadows the United States of Europe
and World Federalism and, on  the  other,  quotes
the  infamous Declaration of the International in
1868.  This  Declaration,   formulated   at   the
International Congress held at Geneva in 1868 and
quoted by Mgr. Dillon in  his  preface,  is  well
worth  reproducing,  at least in part. It runs as
follows:  “The  object   of   the   International
Association   of   Workmen,  as  of  every  other
Socialist Association, is to  do  away  with  the
parasite and the pariah. Now what parasite can be
compared to the priest...?

“God and Christ, these citizen-Providences,  have
been  at  all times the armour of Capital and the
most sanguinary enemies of the  working  classes.
It  is  owing to God and to Christ that we remain
to this day in slavery. It is by deluding us with
lying  hopes  that  the priests have caused us to
accept all the sufferings of this  earth.  It  is
only  after sweeping away all religion, and after
tearing up even to the last roots every religious
idea  that  we  can  arrive  at our political and
social ideal… “Down,  then,  with  God  and  with
Christ!  Down  with  the  despots  of  heaven and
earth! Death to the priests! Such is the motto of
our grand crusade.”

In  a  note  on  page 20 of the original edition,
Mgr. Dillon  returned  to  the  question  of  the
direction  of Freemasonry, which he had mentioned
in  his  preface.  He  there  says:  “The  Jewish
connection   with   modern   Freemasonry   is  an
established fact  everywhere  manifested  in  its
history.   The   Jewish   formulas   employed  by
Freemasonry,  the  Jewish  traditions  which  run
through its ceremonial, point to a Jewish origin,
or to the work of Jewish contrivers... Who  knows
but  behind  the Atheism and desire of gain which
impels them to urge on  Christians  to  persecute
the  Church  and  destroy it, there lies a hidden
hope to reconstruct  their  Temple,  and  in  the
darkest  depths  of secret society plotting there
lurks a deeper society still  which  looks  to  a
return to the land of Judah and to the rebuilding
of the Temple of Jerusalem?”  These  remarks  can
furnish   the   starting   point   for  a  deeper
examination  of  the  whole  question  of  secret
societies  and their action, studied in the light
of the Encyclicals of the Sovereign Pontiffs, and
of history.

The  rejection  of  order  by Satan and the other
fallen  angels  was   irrevocable.   It   was   a
declaration,  by the whole body of them together,
of perpetual war on and implacable hatred towards
the  Blessed Trinity and the Supernatural Life of
Grace. The  fall  of  the  human  race  could  be
undone,  because  human  beings  can change their
minds and the human  race  comes  into  existence
successively  by propagation from the first Adam.
In  the  undoing  of  the  Fall,   however,   God
permitted  a  second rejection of order. In spite
of the fact that they had been repeatedly warned,
in types and figures, and orally by the prophets,
about the way they would treat the  true  Messiah
when He came, the Jews turned against Him and the
whole Divine Plan He proposed. When they  refused
to  enter  into  His  designs,  God permitted the
crime of Deicide,  and  by  the  supreme  act  of
humble  submission  on  Calvary, the Supernatural
Life  of  Grace  was  restored  to   the   world.
Fulfilling the prophecies to the letter, Our Lord
allowed Himself to be put to death, but  He  died
proclaiming the Divine Plan for order.

God  wished  the  Jews  as a people to accept His
Only-Begotten Son and to be the  Heralds  of  the
Supernatural, super-national Life of His Mystical
Body.  They  were  thus  offered   the   glorious
privilege of proclaiming and working for the only
mode of realising the union  and  brotherhood  of
nations  which  is  possible  since  the Fall. On
account of their racial  pride  they  refused  to
accept  that  there could be any higher life than
their national life and they would  not  hear  of
the  non-Jewish nations entering into the Kingdom
of  the  Mystical  Body  on  the  same  level  as
themselves.   The  Crucifixion  of  Our  Lord  on
Calvary  was,  however,  not  only   the   public
rejection  by  the  Jewish  nation  of the Divine
Programme for order in the world, but was at  the
same  time the proclamation by that nation of its
determination to work against God for the triumph
of  another Messiah. Since Our Lord Jesus Christ,
the  True  Messiah,  is   the   Source   of   the
Supernatural   Life  through  membership  of  His
Mystical  Body,  the  future  Messiah   must   be
anti-supernatural or naturalistic, and membership
of  Christ  will  have  to   be   eliminated   in
preparation  for him. Since the True Supernatural
Messiah came to found the  supranational  kingdom
of  His  Mystical  Body  into  which he asked the
Jewish nation to lead  all  nations,  the  future
Messiah  must be a purely Jewish National Messiah
and his mission can have no other object than  to
impose the rule of the Jewish nation on the other
nations.  The  choice  presented  to  the  Jewish
nation by the coming of Our Lord Jesus Christ may
be represented diagrammatically as follows:–

+ Supernatural and supranational Kingdom  of  the
Mystical   Body  of  Christ.  The  Jewish  nation
instructed by the prophets. ¦ ¦ ¦ +  Naturalistic
ambition to impose Rule of their nation.


The  Jewish nation instructed by the Prophets and
Figures of the Old Testament, and, lastly, by St.
John  the  Baptist, was meant to turn upwards, at
the bidding of God become Man, and to put all its
splendid  natural qualities at the service of the
True Supernatural order of the world. Instead  of
doing so, it turned downwards to the slavery of a
self-centred ambition dictated by national pride.
The  attitude  of Saul prior to his conversion on
the road to Damascus is typical  of  the  corrupt
ideas concerning the mission of the Messiah which
had taken hold of Jewish minds and had  led  them
to reject Our Lord Jesus Christ. St. Paul saw the
truth about the Mystical Body of Christ after his
conversion and tried to get his fellow-countrymen
to recognise their error, but the nation as  such
refused  to  listen. In his Christmas Allocution,
1948, Pope Pius  XII  brought  out  the  contrast
between  the  alternatives  that faced the Jewish
nation at the coming  of  Our  Lord  as  follows:
“Hear,  resounding in the night like the bells of
Christmas, the admirable words of the Apostle  to
the Gentiles, who had been himself a slave to the
mean, narrow prejudices of nationalist and racial
pride,  stricken  down along with him on the road
to Damascus: ‘He (Christ Jesus) is our peace  who
hath  made  both  (peoples)  one...  killing  the
enmities in Himself. And coming He preached peace
to you that were afar off, and peace to them that
were nigh.’ (Ephesians II,  14,  15,  16,  17.)”2
With  that  narrow,  national outlook dictated by
racial  pride,  which  Pope  Pius  XII  said  was
stricken  down  with  St.  Paul  on  the  road to
Damascus, the Jewish nation has continued on down
the  centuries. That outlook has, in fact, become
more accentuated with time. Accordingly, over and
above  the  fundamental disorder of original sin,
there is in our  fallen  and  redeemed  world  an
additional  source  of disorder in the determined
opposition of His own  nation  according  to  the
flesh of the Redeemer and source of order.

Over   and   above   the   struggle  against  the
self-centred tendencies of individual souls,  the
Catholic Church, the Mystical Body of Christ, has
to face the persistent opposition of  the  Jewish
nation.  According  to  the leaders of the Jewish
nation, now as 1,900 years ago, the union of  the
nations is not meant by God to take place through
entrance into and acceptance of the supranational
Kingdom  of  Our Lord’s Mystical Body but through
acceptance of and submission to the  Naturalistic
Messianism  of  the  Jewish  nation. This is made
very clear in the letter from the Chief Rabbi  of
Palestine,    which   appeared   in   The   Irish
Independent  (Dublin)   of   January   6,   1948.
Referring  to  the establishment of the new State
of Israel, Rabbi  Hertzog  said:  “Eventually  it
will  lead  to the inauguration of the true union
of the nations through which  will  be  fulfilled
the  eternal  message  to mankind of our immortal
prophets.”3

Jewish Naturalism or Anti-Supernaturalism, by its
striving  for  a  new  Messianic  age, contains a
twofold source of corruption and decay for  other
nations.  On  the  one hand, by its opposition to
the Supernatural Life coming from  Our  Lord,  it
strives  directly  against the Light and Strength
by  which  alone  human  life,   individual   and
national,  can  be  lived  in order. On the other
hand, whether the naturalistic Messiah to come be
an  individual  Jew  or the Jewish Race, it means
that the Jews, as a nation, are seeking to impose
their  particular national form on other nations.
The imposition by any nation of its national form
on another nation attacks directly the natural or
normal line of development  of  that  nation  and
undermines  its  natural  virtues,  which are the
foundation and the bulwark  of  the  Supernatural
virtues.  Thus in two ways the Jews, as a nation,
are  objectively  aiming  at  giving  society   a
direction  which is in complete opposition to the
order proclaimed by God become Man. In  spite  of
the  unwavering  naturalistic  opposition  of the
Jewish nation and notwithstanding the weakness of
fallen  human  nature, Western Europe in the 13th
century, had accepted the Programme of Christ the
King   and   had   organised   society   on  that
foundation. The organisation was imperfect as all
the  social  structures  of  fallen  and redeemed
humanity will inevitably  be,  but  it  was  some
response  to  God’s  loving  condescension. Since
then, there has been steady decay.

The uprise of Protestantism in the  16th  century
rent  the  unity  of the Mystical Body of Christ.
Chapter XVI of William  Thomas  Walsh’s  splendid
work,  Philip  II, is entitled Freemasonry in the
16th Century and shows that there was already  at
that   time  some  sort  of  secret  organisation
engaged in working for naturalism against ordered
submission  to  Christ the King. He adds that “it
is no longer debatable that, if the false leaders
of   the   Jews  did  not  originate  the  secret
societies  to  cover  their  own   anti-Christian
activities  and to influence credulous members of
the Christian communities, they had a great  deal
to  do  with the business. The degrees and ritual
of  Freemasonry  are  shot  through  with  Jewish
symbolism:  the  candidate  is going to the East,
towards Jerusalem, he is  going  to  rebuild  the
Temple  (destroyed  in fulfilment of the prophecy
of Christ),... The Grand Orient and Scottish Rite
lodges,  sources  of  so many modern revolutions,
are more militant, more open and apparently  more
virulent  than  some  of the others whom they are
leading  into  a  single  world-organisation   by
gradual  steps.”4  From what we know today we can
conclude that “something very  much  like  modern
Freemasonry,  surely  in spirit and probably to a
great extent in form... existed in  the  lifetime
of Philip II (1527-1598).”5 What we see, then, in
the years following 1717 is rather the  emergence
into  fuller  light  of  a secret organised Force
aiming at enrolling and forming groups of  adepts
to  work  for Naturalism, that is, for the denial
of the Supernatural Life and the  elimination  of
membership  of  Christ  from  society. The Jewish
nation is  a  non-secret  organised  naturalistic
Force, that is to say its naturalistic opposition
to  the  Mystical  Body  of  Christ   is   openly
proclaimed.     Freemasonry,     the    organised
naturalistic Force acting in subordination to and
in conjunction with the Jewish nation is a secret
society or group of societies, for its naturalism
or     anti-Supernaturalism    is    secret    or
camouflaged.6 Relatively few of its  members  are
fully  aware  of  the  naturalism of its end, its
ritual and its symbolism. According to Anderson’s
Constitution   of  the  Freemasons,  the  masonic
society obliges its members to be  good  men  and
true,  but  insists  that  in order to be morally
good men, it is a matter of indifference  whether
God’s   Plan   for   the   restoration   of   our
Supernatural Life through Our Lord  Jesus  Christ
is accepted or not. Now, by original sin, we lost
the Supernatural Life of Grace, and we need  that
Life  of  Grace that we may live an ordered life.
Yet this society proclaims that a man can be good
and  true,  that  is,  morally  in  order,  while
remaining  utterly  indifferent  to  the   unique
Source  of  Grace,  Our Lord Jesus Christ and His
Divinity. That is equivalent to a denial  of  the
Fall and is pure Naturalism.

In his great Encyclical Letter, Humanum Genus, on
Freemasonry,  issued  in  1884,  Pope  Leo   XIII
insists  that “the naturalist and the Masons, not
accepting by faith those truths  that  have  been
made  known  to us by God’s revelation, deny that
the first Adam fell.” Thus we see the fundamental
error  of  Masonry, namely, its Naturalism. Again
the great Pontiff points out that  “the  ultimate
aim  of  Freemasonry  is to uproot completely the
whole religious and political order of the  world
which   has   been   brought  into  existence  by
Christianity and to  replace  it  by  another  in
harmony  with  their  way  of thinking. This will
mean that the foundation  and  laws  of  the  new
structure  of  society  will  be  drawn from pure
Naturalism.”7 That involves the elimination  from
society    of   every   acknowledgment   of   the
Supernatural Life of members of  Christ.  In  the
Encyclical  Letter, moreover, Pope Leo XIII shows
the opposition of Freemasonry to five out of  the
six principal points of the Programme for Society
of Christ the  King.8  In  regard  to  the  fifth
point,  namely,  the  diffusion of ownership, the
Pope insists upon the fact that  “Freemasonry  is
not  only  not opposed to the plans of Socialists
and Communists, but  looks  upon  them  with  the
greatest  favour,  as  its leading principles are
identical with theirs.” That the preparation  and
the  triumph  of  the  French Revolution were the
work of Freemasonry does not  need  proof,  since
the  Masons themselves boast of it.9 Accordingly,
the Declaration of the Rights of Man is a Masonic
production.   “When   the  Bastille  fell”,  said
Bonnet, the orator at the Grand  Orient  Assembly
in  1904,  “Freemasonry had the supreme honour of
giving  to  humanity  the  chart  which  it   had
lovingly  elaborated.  It  was our Brother, de la
Fayette, who first presented the  ‘project  of  a
declaration  of the natural rights of the man and
the citizen living in society,’ to be  the  first
chapter  of the Constitution. On August 25, 1789,
the Constituent Assembly, of which more than  300
members  were  Masons, definitely adopted, almost
word for word, in the form determined upon in the
Lodges,  the  text of the immortal Declaration of
the Rights  of  Man.”  Given  the  naturalism  of
Freemasonry,  the  Declaration, then, is simply a
formal renunciation of allegiance to  Christ  the
King,  of Supernatural Life, and of membership of
His  Mystical  Body.  The  French  State  thereby
officially    declared    that   it   no   longer
acknowledged any duty to  God  through  Our  Lord
Jesus Christ and no longer recognised the dignity
of membership of Christ in its citizens. It  thus
inaugurated  the  attack  on  the organisation of
society under Christ the King which has continued
down to the present day.

That  was  only the first step. “The subservience
of Freemasonry with regard to the  Jews”,  writes
l’abbé   Joseph   Lémann,  “soon  showed  itself.
How?... When the question of Jewish  emancipation
came  to  be examined by the Constituent Assembly
(1789-1791),   the   deputies   who   took   upon
themselves  the task of getting it voted were all
Freemasons. Mirabeau gave it the persevering help
of his eloquence, and Mirabeau was a Freemason of
the higher degrees, intimate with  Weishaupt  and
his  associates,  and  closely linked up with the
Jews of Berlin. When, after having hesitated  for
two years, the Constituent Assembly in its second
last meeting, was  still  hesitating,  it  was  a
Freemason  and  Jacobin,  A. Duport, who demanded
the vote  with  threats...  Such  was  the  first
secret    service    rendered   to   Judaism   by
Freemasonry.   After   that   one   others   will
follow.”10  By  the  Revolution of 1789 then, the
French State not only decreed  the  ostracism  of
the  True  Supernatural Messiah and His Programme
but admitted to full citizenship the  members  of
the  Jewish  nation,  thus  allowing them to work
freely for the  anti-Supernatural  domination  of
their  nation. Modern history since 1789 is, to a
large extent, the account of  the  domination  of
State   after   State  by  the  anti-Supernatural
supranationalism of Freemasonry, behind which has
been  steadily  emerging  the still more strongly
organised anti-Supernatural  supranationalism  of
the    Jewish    nation.    That   is   why   the
post-Revolutionary  epoch   has   witnessed,   in
country  after  country,  persistent attacks upon
the Programme of Christ the King.

After every successful Masonic Revolution,  since
the  first  in  1789,  down  to and including the
Spanish Revolution in 1931, the world soon  began
to  hear  of the country’s entering upon the path
of   “progress”   by    the    introduction    of
“enlightened”  reforms, such as the separation of
Church and State (or the putting of all religions
on  the same level), the legalisation of divorce,
the   secularisation   of   the   schools,    the
suppression  and  banishment  of religious orders
and   congregations,   the    glorification    of
Freemasonry,  the nationalisation of property and
the  unrestrained  licence  of  the  Press.   The
process  of  elimination  of the union of nations
through the Mystical  Body  of  Christ,  and  the
substitution   therefore   of   the  naturalistic
domination of the Jewish nation seems to  be  now
on the verge of triumph.

Back  in 1922, the Assembly of the Grand Lodge of
France insisted  that  amongst  the  tasks  lying
ahead  was  “the creation of a European spirit...
the formation of the United States of Europe,  or
rather the Federation of the World.” On this side
of the Iron Curtain and in the U.S.A. nations are
being   invited   to   give   up  their  national
sovereignty to enter a Federation in which  those
who  control  World-Masonry would certainly yield
enormous power and in which the Authentic Teacher
of  the  Moral Law would not be listened to.11 On
the far side of the  Iron  Curtain,  we  see  the
continuation of what was stated by Mr. Oudendyke,
the  Dutch  Minister  at  St.   Petersburg,   and
published  in  the  British White Paper of April,
1919. “Unless Bolshevism is  nipped  in  the  bud
immediately, it is bound to spread in one form or
another all over Europe and the whole  world,  as
it  is  organised  and worked by Jews who have no
nationality and whose one object  is  to  destroy
for   their   own  ends  the  existing  order  of
things.”12 In G. K.’s Weekly, February  4,  1937,
Mr. Hilaire Belloc wrote: “As for anyone who does
not   know   that   the   present   revolutionary
Bolshevist  movement  in  Russia is Jewish, I can
only say that he must be a man who is taken in by
the suppressions of our deplorable Press.” Anyone
who carefully studies the rulers of Russia and of
the  satellite  States  Poland  and  Hungary  for
example, at the present day, will have  the  same
conclusion forced upon him.13

The   opposition   of   all   the   branches   of
Freemasonry, French, Italian, Anglo-Saxon,  etc.,
to   the   Catholic   Church   is  essential  and
ineradicable,  for  it  is  the   opposition   of
naturalism   to  the  Supernatural  Life  of  the
Mystical Body of Christ and to  the  organisation
of  society based on the infinite dignity of that
Life. In other words, it  is  the  opposition  of
Anti-Christ  to Christ. It will be well to stress
this great truth, because of the  statements  one
sometimes   hears   that   English  and  American
Freemasonry is quite different  from  Continental
Freemasonry.  In  the  Encyclical Letter, Humanum
Genus, Pope Leo XIII condemns the  Naturalism  of
Freemasonry  and  not  only  makes no distinction
between the different  branches  of  Freemasonry,
but  teaches  that  no  such distinction is to be
made. He alludes to the controversy about God, or
rather  about  the  ancient landmark of the Great
Architect of the  Universe,  between  Anglo-Saxon
Freemasonry and the French Grand Orient, but says
that the fact that  there  has  recently  been  a
controversy about such a fundamental truth of the
natural order as the existence of  God  is  clear
proof  of  the inevitably corrupting influence of
Masonic Naturalism or  Anti-Supernaturalism.  The
Pope   does  not  exempt  from  condemnation  the
sections of Freemasonry that retain  the  ancient
landmark.  No, the condemnation of Freemasonry in
the  Encyclical   is   universal,   without   any
attenuation   in   favour   of   what  is  called
Anglo-Saxon Freemasonry.14 The text of  Pope  Leo
XIII with regard to God runs as follows:

“Although  as  a rule they (the Freemasons) admit
the existence  of  God,  they  themselves  openly
confess  that  they  do  not all firmly assent to
this  truth   and   hold   it   with   unwavering
conviction.  For  they do not attempt to hide the
fact that this  question  of  God  is  the  chief
source and cause of discord amongst them: nay, it
is well known  that  recently  it  has  been  the
subject of a serious disagreement in their ranks.
As a matter of fact, however,  they  allow  their
members  the  greatest  licence  on the point, so
that they are at liberty to hold that God  exists
or  that  God  does  not  exist,  and  those  who
obstinately affirm  that  there  is  no  God  are
admitted  just  as  readily  as  those who, while
asserting that there is a God, nevertheless  have
wrong  ideas about Him, like the pantheists. This
is purely and simply the suppression of the truth
about   God   while   holding  on  to  an  absurd
caricature  of  the  Divine  Nature.”15   It   is
regrettable that the Encyclical on Freemasonry is
omitted from the collection  of  the  Letters  of
Pope  Leo XIII, published by the Bruce Publishing
Company, Milwaukee,  and  that  the  Rev.  Editor
seems  to  write,  in  the  note on p. 272, as if
there  were  an  essential   difference   between
Freemasonry  in  English-speaking  countries  and
elsewhere. At least, his  words  may  leave  some
readers  under that impression. Naturalism is the
fundamental error of Masonry and is common to all
section  of  the Craft. Corruption of the idea of
God has inevitably followed on the  rejection  of
the one way instituted for return to God, namely,
membership of the Mystical Body  of  Christ.  The
French  Grand Orient has betrayed the presence of
this corruption and degradation  with  regard  to
God  more  openly  than  Anglo-Saxon Freemasonry.
That is the whole significance of the controversy
about  the deletion by the French Grand Orient of
the  expression,  The  Great  Architect  of   the
Universe.

The  retention  by  the  Grand  Lodge of England,
then,  of  the  article  relating  to  the  Great
Architect  of  the Universe does not signify that
English Masonry is Christian, for English Masonry
does  not  accept  the  supremacy of the Mystical
Body of Christ. On the contrary, English  Masonry
is  anti-supernatural and anti-Christian like the
other sections of the Masonic Brotherhood, for it
puts  Mahomet  and  Buddha  on  the same level as
Christ, thus denying Christ’s  role  as  the  one
Mediator.16  Neither  does this article mean that
English   Masonry   professes   belief    in    a
transcendent  God  as  we  know  Him,  for  it is
compatible with acceptance of pantheism, that is,
with  the  identification  of God with man.17 The
retention of the vague term, “Great Architect  of
the  Universe”,  enables  English  Freemasonry to
pose as religious, while continuing its  work  of
sapping  the belief of Englishmen in the Divinity
of Our Lord Jesus Christ and in  the  reality  of
that Supernatural Life of Grace coming to us from
Him, by which we are true men as we ought to  be.
Ample proofs of the relations between Anglo-Saxon
Freemasonry and Latin (Grand Orient)  Freemasonry
are  to  be  found in La Dictature des Puissances
occultes, by Count de Poncins18. He  points  out,
for example, that “if we open the English Masonic
Calendar for 1930, we find the  Grand  Lodge  has
official relations with Portugal, Spain, with the
remnant of Italian Freemasonry,  and  with  Latin
America.”  In addition to the evidence adduced by
Count de Poncins, we know that the English  Grand
Lodge maintains friendly relations with the Swiss
Grand Lodge, “Alpina”, which recognises not  only
the  Grand  Lodge of France but the Grand Orients
of France,  Spain  and  Greece.19  Thus  “between
Anglo-Saxon  Freemasonry  and  Latin  Freemasonry
there are indirect but effective relations  which
are far closer than is admitted.”20

When  once  the disorder of Masonic Naturalism or
anti-Supernaturalism is grasped,  we  can  easily
understand  its  varying  modes of procedure with
regard to governments.  “With  tongue  and  pen”,
declares the Freemason Pike (The Inner Sanctuary,
IV,  547),  “with  all  our   open   and   secret
influences,  with the purse and, if need be, with
the sword, we will advance  the  cause  of  human
progress and labour to enfranchise human thought,
to give freedom to the  human  conscience  (above
all  from  Papal usurpations) and equal rights to
the  people   everywhere.”   The   formation   in
“tolerance”  given  in the Lodges aims not merely
at  that  negative  mental   state   which   puts
religious  truth  and  error  on  the same level,
treating them both with indifference; it aims  at
the  production  of  a positive hatred of what it
calls the “intolerance” of the  Catholic  Church,
namely  the  Catholic  Church’s insistence on the
Divine Plan for order. The formation  in  Masonic
“tolerance”,  then,  is  really  a  formation  in
hatred  of  the  firmness  and  strength  of  the
Catholic Church, in standing for the Supernatural
Life and order of the world. This is the ultimate
reason  why  Anglo-Saxon  Masonry,  ostensibly so
conservative, has constantly  favoured  movements
towards  the  Left,  opposed to the true order of
the world.

The  effect   of   the   ambiguous   naturalistic
formation  of  Masonry  in  regard  to the State,
accompanied  as  it  is   by   denunciations   of
“tyranny”  and “usurpation”, corresponding to the
denunciations of “superstition” and “intolerance”
in regard to religion, will be to favour the same
tendency to the Left. States will be assailed  as
“tyrannies”  in proportion to the extent in which
they accept Our Lord’s Programme  for  order.  In
Catholic  countries  violent  revolution  will be
always aimed at  in  order  to  get  rid  of  the
existing  social  structure in which the Kingship
of  Christ  is  respected.  As,  owing  to  their
rejection  of Our Lord’s Programme for order, the
advent of Naturalism in Protestant  countries  is
only  a question of time, the terms “tyranny” and
“despotism” may not be applied to them by Masonry
as  freely  as  they  were  to  the realms of the
Bourbons and the Hapsburgs.  But  the  Protestant
countries   will   not   be  spared,  for  behind
Freemasonry is  the  more  cohesive  naturalistic
Force of the Jewish nation with its Messianic aim
of domination over all nations. Any  vestiges  of
the rule of the True Supernatural Messiah must be
swept away. A highly-placed personage, whose name
he  does  not  reveal,  said to the distinguished
historian, Cardinal Pitra, at  Vienna,  in  1889:
“The  Catholic  nations  must  be  crushed by the
Protestant nations. When  this  result  has  been
attained,  a  breath  will be sufficient to bring
about  the   disappearance   of   Protestantism.”
Freemasons  in  England and the U.S.A. will yield
to pressure from leaders of  the  Jewish  nation,
even when the interests of England and the U.S.A.
obviously suffer. The Brooklyn  Tablet,  May  14,
1949, quoted the frank statements of the American
Senate of Senator  Owen  Brewster,  of  Maine,  a
non-Catholic.  Speaking  of  the attitude towards
Spain, the Senator said: “Spain is not recognised
because Spain is a Catholic country... The subtle
word is constantly passed that the alternative to
Communism  is  Catholicism.  We  know the word is
constantly  uttered  in  the  lobbies,   although
Senators  do  not  care  to  bring  it out on the
floor.”

There is not space to treat of the  Masonic  plan
that  is  being  pursued  in  Ireland. Six Ulster
counties have been detached from the rest of  the
country   and   erected   into  a  State  with  a
government  in   which   Masonic   influence   is
predominant (the Orange Society, it must be borne
in   mind,   is   a   sub-masonry   trained   for
anti-Catholic  action).21  All  the  counties  of
Ulster were not included in the  State  lest  the
Catholics  should  have a majority in Parliament.
The Catholic Irish justly resent the partition of
their  country.  Pressure will be brought to bear
upon  them   to   placate   the   Freemasons   by
compromising  still  further  to the Programme of
Christ the King  and  abandoning  the  unity  and
indissolubility  of  marriage.22  Those  who  are
alert know that Senator H. Lehman’s  interest  in
undoing  the  partition of Ireland is ominous. He
is described in Commonsense of November 15, 1949,
as  “a banker-Zionist long friendly to Moscow.”23
If Mgr. Dillon were alive today he would tell the
Catholic Irish “to remember all their obligations
to Our Divine Lord  Jesus  Christ  who  sustained
their  fathers through centuries of trial”,24 and
to  placate  Him   first,   not   the   Zionists,
Communists  and the Freemasons. On account of the
confusion of  mind  prevalent  amongst  Catholics
concerning  the  question of Anti-Semitism, a few
words must be said  about  it  before  concluding
this Preface.

In the excellent review of my books, The Kingship
of  Christ  and   Organised   Naturalism,   which
appeared  in  the  Jesuit  magazine,  La  Civilta
Cattolica (Rome), in March,  1947,  the  reviewer
laid  special  stress  on the distinction which I
have been making in all my  books.  He  wrote  as
follows: “The author wants a clear distinction to
be made between  hatred  of  the  Jewish  nation,
which  is Anti-Semitism, and opposition to Jewish
and Masonic Naturalism. This  opposition  on  the
part  of  Catholics  must  be  mainly positive by
acknowledging,   not   only   individually    but
socially, the Rights of the Supernatural Kingship
of  Christ  and  His  Church,  and  by   striving
politically  to  get these Rights acknowledged by
States and in public life. For this indispensable
undertaking...  the active and effective union of
Catholics... is absolutely necessary.” Space does
not   allow  of  lengthy  quotations  from  Papal
documents to show that,  on  the  one  hand,  the
Sovereign  Pontiffs  insist  that  Catholics must
stand unflinchingly for the  Integral  Rights  of
Christ  the  King,  as  contained  in  the  Papal
Encyclicals, while, on the  other  hand,  keeping
their  minds  and  hearts free from hatred of Our
Lord’s own nation according to the flesh. On  the
one  hand,  they  must  battle  for the Rights of
Christ the King and the Supernatural Organisation
of  Society, as laid down in the Encyclical, Quas
Primas,  unequivocally   proclaiming   that   the
rejection  of  Our  Lord  Jesus  Christ, the True
Messiah, by His own nation,  and  the  unyielding
opposition   of   that   nation  to  Him,  are  a
fundamental source of disorder  and  conflict  in
the  world.  On the other hand, as members of Our
Lord Jesus Christ, Catholics should neither  hate
the  members  of the nation in which, through our
Blessed Mother, the Lily of  Israel,  the  Second
Person  of  the  Blessed  Trinity  assumed  human
nature, nor deny them their legitimate rights  as
persons.  The  supernatural elevation of mind and
heart and  the  unshrinking  fortitude  that  are
required from members of Christ in our day can be
maintained only with the aid of Him who wept over
Jerusalem’s   rejection   of   order.   It   will
inevitably mean suffering for  Christ’s  faithful
members  as  the  power  of the anti-supernatural
Forces in the world increases. Even in the  midst
of  their  suffering,  however,  Christ’s members
must bear in mind that there will be  a  glorious
triumph  for  Christ  the  King when, as St. Paul
tells us  in  his  Epistle  to  the  Romans  (XI,
11-33),  there  will  be  a sincere return on the
part of the Jewish nation to the Mystical Body of
the True Messiah.25

Two  reasons can be assigned to the fact that Our
Lord’s faithful members will often be betrayed by
those  who  should  be  on the side of Christ the
King. Firstly, many  Catholic  writers  speak  of
Papal   condemnations  of  Anti-Semitism  without
explaining the meaning of  the  term,  and  never
even  allude to the documents which insist on the
Rights of Our Divine Lord, Head of  the  Mystical
Body,  Priest  and  King.  Thus,  very  many  are
completely ignorant of the duty incumbent on  all
Catholics  of  standing positively for Our Lord’s
Reign  in  society  in   opposition   to   Jewish
Naturalism.   The   result  is  that  numbers  of
Catholics are so ignorant  of  Catholic  doctrine
that  they  hurl  the accusation of Anti-Semitism
against those who are battling for the Rights  of
Christ  the  King,  thus  effectively  aiding the
enemies  of  Our  Divine  Lord.  Secondly,   many
Catholic  writers  copy unquestioningly what they
read in  the  naturalistic  or  and  Supernatural
Press    and    do    not   distinguish   between
Anti-Semitism in the correct Catholic  sense,  as
explained above, and “Anti-Semitism”, as the Jews
understand it. For the Jews,  “Anti-Semitism”  is
anything   that   is   in   opposition   to   the
naturalistic Messianic domination of their nation
over all the others. Quite logically, the leaders
of the Jewish nation hold that to stand  for  the
Rights    of   Christ   the   King   is   to   be
“Anti-Semitic.”26 The term “Anti-Semitism”,  with
all  its  smear  connections  in the minds of the
unthinking, is being extended to include any form
of opposition to the Jewish nation’s naturalistic
aims and any exposure of the methods  they  adopt
to  achieve  these  aims.  “In our time more than
ever before”, said the  saintly  Pius  X  at  the
Beatification  of  Joan  of  Arc (Dec. 13, 1908),
“the greatest asset of the evil-disposed  is  the
cowardice  and  weakness of good men, and all the
vigour of Satan’s reign is due to  the  easygoing
weakness  of  Catholics.  Oh  if  I might ask the
Divine Redeemer, as the Prophet  Zachary  did  in
spirit: What are those wounds in the midst of Thy
hands? the answer would  not  be  doubtful.  With
these  I  was  wounded  in the house of them that
loved me. I was wounded by my  friends,  who  did
nothing to defend me, and who, on every occasion,
made   themselves   the   accomplices    of    my
adversaries. And this reproach can be levelled at
the weak and timid Catholics of all countries.”

DENIS FAHEY, C.S.Sp. Feast of the Sacred Heart of
Jesus. June 16, 1950.


I

GOOD VERSUS EVIL

SPEAKING of the operative classes, Leo XIII says,
in  his  celebrated  Encyclical  Humanum   Genus:
“Those  who  sustain  themselves by the labour of
their own hands,  besides  being  by  their  very
condition most worthy above all others of charity
and consolation, are also especially  exposed  to
the  allurements  of  men whose ways lie in fraud
and deceit. Therefore, they ought  to  be  helped
with  the greatest possible kindness, and invited
to join societies that are  good,  lest  they  be
drawn  away to others that are evil.” In this, as
in all matters of importance, “to  be  forewarned
is   to   be  forearmed”,  and  it  is  specially
necessary  to  be  forewarned  when  we  have  to
contend with an adversary who uses secrecy, fraud
and deceit. We  shall  see  then,  that  all  the
organizations  of Atheism appear at first as does
their author, Satan, clothed in  the  raiment  of
angels  of  light,  with  their  malignity, their
Infidelity, and  their  ultimate  designs  always
most  carefully hidden. They come amongst all the
faithful but more especially amongst  young  men,
to  seduce  and  to  ruin them, never showing but
when forced  to  do  so,  the  cloven  foot,  and
employing a million means to seem to be what they
are  not.  It  is,  therefore,  first   of   all,
necessary  to  unmask them; and this is precisely
what the Supreme Pontiff asks the pastors of  the
Universal  Fold  to  do  as  the  best  means  of
destroying their influence. “But”, he says in the
Encyclical  already  quoted,  “as  it  befits our
pastoral office that we  ourselves  should  point
out  some  suitable way of proceeding, we wish it
to be your rule, first of all, to tear  away  the
mask  from  Freemasonry, and to let it be seen as
it really is, and by  instructions  and  pastoral
letters   to   instruct  the  people  as  to  the
artifices used  by  societies  of  this  kind  in
seducing  men and enticing them into their ranks,
and as to the depravity of their opinions and the
wickedness of their acts.”

In  this  extract  the  Holy Father makes special
mention of Freemasonry;  but,  remember,  not  of
Freemasonry  only.  He  speaks  of  “other secret
societies.”  These  other  secret  societies  are
identical  with  Freemasonry,  no  matter by what
name they may be called; and they are  frequently
the  most  depraved  forms  of  Freemasonry.  And
though  what  is  known  in  Great   Britain   as
Freemasonry  may  not be so malignant as its kind
is on the Continent – though it may  have  little
or  no  hold at all upon the mass of Catholics in
English-speaking countries, still  we  shall  see
that like every secret society in existence it is
a danger for the nation and for individuals,  and
has   hidden  within  it  the  same  Atheism  and
hostility  to  Christianity   which   the   worst
Continental   Freemasonry   possesses.  These  it
develops to the initiated in the higher  degrees,
and  makes manifest to all the world in time. The
truth is that every secret society is framed  and
adapted to make men the enemies of God and of His
Church, and to subvert faith; and  there  is  not
one, no matter on what pretext it may be founded,
which does not fall under  the  management  of  a
supreme   directory   governing  all  the  secret
societies on earth. The one aim of this directory
is  to  uproot  Christianity,  and  the Christian
social order as well as the Church from the world
–  in  fact,  to eradicate the name of Christ and
the very Christian idea from the  minds  and  the
hearts  of  men.  This  it is determined to do by
every means, but especially by fraud  and  force;
that is by first using wiles and deceit until the
Atheistic  conspiracy  grows  strong  enough  for
measures   as  violent  and  remorseless  in  all
countries as it exercised in one  country  during
the  first  French  Revolution.  I  believe  this
secret Atheistic organisation to be nothing  less
than  the  evil  which  we  have been long warned
against by  Our  Blessed  Lord  Himself,  as  the
supreme  conflict  between the Church and Satan’s
followers. It is the commencement of the  contest
which   must   take   place  between  Christ  and
Antichrist; and nothing  therefore  can  be  more
necessary  than  that  the elect of God should be
warned of its nature and its aims. First we shall
glance  at  the  rise  and  the nature of Atheism
itself  and  its  rapid  advance  amongst   those
sections  of Christians most liable from position
and surroundings to be led astray by it; and then
at  the  use  it  has made of Freemasonry for its
propagandism,   and    for    its    contemplated
destruction  of  Christianity.  We  shall see its
depravity perfected by what is called Illuminism.
And we shall see that however checked it may have
been by the reaction consequent upon the excesses
of its first Revolution, it has not only outlived
that reaction, but has grown wiser for  doing  an
evil  more  extended  and more complete. We shall
see how its chiefs have  succeeded  in  mastering
and  directing  every  kind of secret association
whether springing  from  itself  or  coming  into
existence  by  the force of its example only; and
have  used,  and  are  using  them  all  to   its
advantage.  We  shall see the sleepless vigilance
which this organized Atheism exercises; and  thus
come to know that our best, our only resource, is
to  fly  its  emissaries,  and  draw  nearer   in
affection  and  in effect to the teachings of the
Church and her Supreme Visible Head on earth  who
can never deceive us, and whom the hosts of Satan
never can deceive. We shall see that the voice of
the  Vicar  of  Christ  has  been  raised against
secret associations from the  beginning  to  this
hour,  and  that  the directions which we receive
from that infallible voice can alone save us from
the   wiles   and  deceits  of  a  conspiracy  so
formidable,  so  active,  so  malignant,  and  so
dangerous.


II

THE RISE OF ATHEISM IN EUROPE

IN  order,  then,  to  comprehend  thoroughly the
nature of the conspiracy, it will be necessary to
go back to the opening of the last century [18th]
and contemplate  the  rise  and  advance  of  the
Atheism   and   Anti-Christianity  which  it  now
spreads  rapidly  through  the  earth.  As   that
century  opened,  it  disclosed a world suffering
from  a  multitude  of   evils.   The   so-called
Reformation,   which   arose   and  continued  to
progress during the two preceding  centuries  had
well nigh run its course.

The  principle  of private judgment introduced in
apparent zeal for the pure worship  and  doctrine
of  Christ,  had  ended in leaving no part of the
teaching of Christ unchallenged. It had  rendered
His   Divinity   disbelieved  in,  and  His  very
existence  doubted,  by  many  who   yet   called
themselves  His followers. Socinus and his nephew
had succeeded in binding the  various  groups  of
Polish  and  German Protestants in a league where
nothing  was  required  but  undying  hatred  and
opposition  to  the  Catholic Church. Bayle threw
doubt upon everything, and Spinoza destroyed  the
little  respect  left for the Deity in the system
of  Socinus,  by  introducing  Pantheism  to  the
world.   In  effect,  both  the  Deists  and  the
Pantheists of that period were Atheists.  Whether
they  held  that  everything was God, or that God
was not such a God as Christians hold Him to  be,
they  did  away  with belief in the true God, and
raised  up  an  impossible  being  of  their  own
imagination  in  His  stead. In life, in conduct,
and in adoration  of  God,  they  were  practical
Atheists, and soon manifested that hatred for the
truth which the Atheist is sure to possess. Their
theories   made  headway  early  in  the  century
throughout   Central    Europe    and    England.
Bolingbroke,  Shaftesbury,  and the élite amongst
the statesmen and  literary  aristocracy  of  the
reign   of  Queen  Anne  were  Infidels.  Tindal,
Collins, Wolston,  Toland,  and  Chubbs  were  as
advanced  as  Tom Payne was, later on, in the way
of Atheism. But however much England and  Germany
had  advanced  their  Protestantism  to  what was
called Free-thinking, both were soon destined  to
be  eclipsed in that sad progress by Catholic and
monarchical  France.  France   owes   this   evil
pre-eminence   to  one  individual,  who,  though
largely assisted in his road to  ruin  by  Bayle,
and  subsequently  by  association  with  English
Infidels, had yet enough of innate wickedness  in
himself to outstrip them all. That individual was
Voltaire.


III

VOLTAIRE

THE  career  of this abandoned, unhappy, but most
extraordinary man is the subject of this chapter.
It  was  in his day and by his means that Atheism
became perfected, generalized, and organized  for
the   destruction   of   Christianity,  Christian
civilization, and all religion. He was the first,
and  remains still, the greatest of its Apostles.
There is not one of its dark principles which  he
did   not   teach  and  advocate;  and  from  his
writings, and by their  means,  the  intellectual
and  every other form of war against the Catholic
Church and the cause of Christ are carried on  to
this  day  and  will be to the end. His real name
was Francis Mary Arouet,  but,  for  some  reason
which  has never been clearly explained, he chose
to call himself Voltaire. He was the son of  good
parents,  and  by  position  and education should
have been an excellent Catholic. He  was  trained
by  the  very Jesuits whom he afterwards so hated
and  persecuted.  He   was   destined   for   the
profession  of the law, and made good progress in
literary studies. But the corruption of  the  age
in   which   he   lived  soon  seized  upon  him,
overmastered him, and bore him along in a current
which  in  his case did not end in vice only, but
in vice which sought  its  own  justification  in
Infidelity.  From the beginning, the fool said in
his heart “there is no God”, and in the  days  of
Voltaire  the  number  of  these fools was indeed
infinite. Never before was  vice  so  rampant  in
countries  calling  themselves  Christian. If the
Gospel was preached at all in that  age,  it  was
certainly  to the poor; for the rich, as a rule –
to which there were, thank God, many exceptions –
seemed  so  sunk  in  vice as not to believe in a
particle of it. The Courts  of  Europe  were,  in
general,  corrupt  to  the core; and the Court of
the Most Christian  King  was  perhaps  the  most
abandoned,  in  a  wide  sense,  of them all. The
Court  of  Catherine  of  Russia   a   scene   of
unblushing  lewdness.  The  Court of Frederick of
Prussia  was  so  corrupt,  that  it  cannot   be
described  without doing violence to decency, and
even to humanity. The Regent Orleans and Louis XV
had  carried  licence  to  such  an  extent as to
render  the  Court  of  Versailles  a   veritable
pandemonium.  The  vices  of royalty infected the
nobles and all others who were so unfortunate  as
to  be  permitted  to  frequent  Courts. Vice, in
fact,  was  the  fashion,  and  numbers  of   all
classes,  not  excepting the poorest, wallowed in
it. As  a  consequence,  the  libertines  of  the
period  hated the Church, which alone, amidst the
universal depravity, raised her voice for purity.
They  took  up  warmly,  therefore, the movements
which, within or without her pale, were likely to
do her damage. With a sure instinct they sided in
France with Gallicanism and Jansenism;  and  they
welcomed  the new Infidelity which came over from
England and Germany, with  unconcealed  gladness.
Voltaire  appeared in French society at this most
opportune moment for  the  advancement  of  their
views.  Witty, sarcastic, gay, vivacious, he soon
made his way amongst the  voluptuaries  who  then
filled Paris. His conduct and habit of ridiculing
religion and royalty brought him,  however,  into
disfavour  with the Government, and at the age of
twenty-seven  we  find  him  in   the   Bastille.
Liberated  from  this prison in 1727, but only on
condition of exile, he crossed over  to  England,
where   he  finally  adopted  those  Infidel  and
anti-Christian principles which made him, for the
half  century  through which he afterwards lived,
what Crétineau-Joly1 very justly calls “the  most
perfect  incarnation of Satan that the world ever
saw.” The Society of  Freemasons  was  just  then
perfected in London, and Voltaire at the instance
of his  Infidel  associates  joined  one  of  its
lodges;  and  he  left England, where he had been
during the years 1726-27 and  ’28,  an  adept  in
both  Infidelity  and Freemasonry. He returned to
the Continent with  bitterness  rankling  in  his
breast  against  Monarchical Government which had
imprisoned and exiled him, against  the  Bastille
where he was immured, and, above all, against the
Catholic Church and her  Divine  Founder.  Christ
and His Church condemned his excesses, and to the
overthrow of both  he  devoted  himself  with  an
ardour   and  a  malignity  more  characteristic,
certainly, of a demon than of a man.

A master of French prose hardly ever equalled and
never   perhaps  excelled,  and  a  graceful  and
correct versifier, his writings against  morality
and  religion  grew  into immense favour with the
corrupt reading public  of  his  day.  He  was  a
perfect  adept  in  the  use  of ridicule, and he
employed  it  with  remorseless  and  blasphemous
force  against everything pure and sacred. He had
as little respect for the honour  or  welfare  of
his  country  as  he  had  for  the  sanctity  of
religion. His ruffian pen attacked the fair  fame
of  the Maid of Orleans with as little scruple as
it cast shame upon the  consecrated  servants  of
Christ.  For  Christ  he  had  but  one feeling –
eternal, contemptuous hatred. His watchword,  the
concluding  lines  of  all  his  letters  to  his
infidel  confederates,  was   for   fifty   years
écrasons   nous   l’infâme,  “let  us  crush  the
wretch”, meaning Christ and His  cause.  This  he
boasted  was  his  delenda  est  Carthago. And he
believed he could succeed. “I am tired”, said he,
“of  hearing  it said that twelve men sufficed to
establish Christianity, and I desire to show that
it  requires  but  one  man  to  pull it down.” A
lieutenant of  police  once  said  to  him  that,
notwithstanding  all he wrote, he should never be
able to destroy Christianity.  “That  is  exactly
what  we  shall  see”,  he  replied. Voltaire was
never weary of using his horrible watchword.

Upon the news of the suppression of  the  Jesuits
reaching him, he exclaimed: “See, one head of the
hydra has fallen. I lift my eyes  to  heaven  and
cry ‘crush the wretch’.” We have from himself his
reason for  using  these  blasphemous  words.  He
says,   “I   finish  all  my  letters  by  saying
‘Ecrasons l’infâme, écrasez  l’infâme.’  ‘Let  us
crush the wretch, crush the wretch’, as Cato used
one time to say, Delenda est  Carthago,  Carthage
must  be  destroyed.”  Even  at  a  time when the
miscreant  protested  the  greatest  respect  for
religion  to  the  Court  of  Rome,  he  wrote to
Damilaville: “We embrace the philosophers, and we
beseech  them  to  inspire for the wretch all the
horror which they  can.  Let  us  fall  upon  the
wretch  ably.  That which most concerns me is the
propagation of the faith of truth, and the making
of the wretch vile, Delenda est Carthago.”

Certainly  his determination was strong to do so;
and he left no stone unturned for  that  end.  He
was  a  man  of  amazing industry; and though his
vanity caused him to quarrel  with  many  of  his
confreres,  he had in his lifetime a large school
of disciples, which became  still  more  numerous
after  his  death.  He  sketched out for them the
whole mode of procedure against the  Church.  His
policy  as  revealed  by  the  correspondence  of
Frederick II, and others2 with him,  was  not  to
commence  an  immediate persecution, but first to
suppress the Jesuits and  all  Religious  orders,
and  to  secularize  their goods; then to deprive
the Pope of temporal authority, and the Church of
property   and  state  recognition.  Primary  and
higher-class  education  of  a  lay  and  Infidel
character was to be established, the principle of
divorce affirmed, and respect  for  ecclesiastics
lessened  and  destroyed.  Lastly, when the whole
body  of  the  Church  should   be   sufficiently
weakened  and Infidelity strong enough, the final
blow was to  be  dealt  by  the  sword  of  open,
relentless  persecution. A reign of terror was to
spread over the  whole  earth,  and  to  continue
while  a  Christian  should  be  found  obstinate
enough  to  adhere  to  Christianity.  This,   of
course,   was  to  be  followed  by  a  Universal
Brotherhood without marriage,  family,  property,
God,  or  law,  in which all men would reach that
level of  social  degradation  aimed  at  by  the
disciples   of  Saint  Simon,  and  carried  into
practice whenever possible, as attempted  by  the
French Commune.

In  the  carrying  out  of  his  infernal designs
against religion and  society,  Voltaire  had  as
little  scruple  in  using lying and hypocrisy as
Satan himself is accredited with. In his  attacks
upon  religion  he falsified history and fact. He
made a principle of lying, and  taught  the  same
vice  to  his  followers. Writing to his disciple
Theriot, he says  (Oeuvres,  vol.  52,  p.  326):
“Lying is a vice when it does evil. It is a great
virtue when  it  does  good.  Be  therefore  more
virtuous than ever. It is necessary to lie like a
devil, not timidly and for a time, but boldly and
always.”

He  was  also,  as  the school he left behind has
been ever since,  a  hypocrite.  Infidel  to  the
heart’s  core,  he  could, whenever it suited his
purpose, both practise, and even feign a zeal for
religion.  On  the  expectation of a pension from
the King, he wrote to M. Argental, a disciple  of
his,  who  reproached  him with his hypocrisy and
contradictions in conduct. “If I  had  a  hundred
thousand men, I know well what I would do; but as
I have not got them, I will go  to  communion  at
Easter and you may call me a hypocrite as long as
you like.” And Voltaire, on getting his  pension,
went  to  communion  the  year  following3. It is
needless to say that he was in life, as  well  as
in his writings, immoral as it was possible for a
man to  be.  He  lived  without  shame  and  even
ostentatiously  in  open  adultery. He laughed at
every moral restraint.  He  preached  libertinage
and practised it. He was the guest and the inmate
of the Court of Frederick of Prussia, where crime
reached  proportions  impossible to speak of. And
lastly, coward, liar, hypocrite, and panderer  to
the  basest passions of humanity, he was finally,
like Satan, a murderer if he had the power to  be
so.   Writing   to  Damilaville,  he  says,  “The
Christian religion is an  infamous  religion,  an
abominable  hydra  which  must  be destroyed by a
hundred invisible hands. It is necessary that the
philosophers should course through the streets to
destroy it as missionaries course over earth  and
sea  to  propagate  it.  They  ought  to dare all
things, risk all things, even to  be  burned,  in
order  to  destroy  it.  Let us crush the wretch!
Crush the wretch!” His  doctrine  thus  expressed
found  fatal effect in the French Revolution, and
it will obtain effect whenever his disciples  are
strong  enough in men and means to act. I have no
doubt  his  teachings  have  led   to   all   the
revolutions of this century [19th], and will lead
to the final attack of Atheism on the Church. Nor
was  his  hatred  confined  to  Catholicism only.
Christians of every denomination were marked  out
for   destruction   by  him;  and  our  separated
Christian brethren, who feel glad at  seeing  his
followers  triumph  over  the  Church, might well
ponder on these words of  his:  “Christians”,  he
says,  “of  every  form of profession, are beings
exceedingly injurious, fanatics, thieves,  dupes,
impostors,  who  lie together with their gospels,
enemies of the human race.”  And  of  the  system
itself  he  writes:  “The  Christian  religion is
evidently false, the Christian religion is a sect
which  every good man ought to hold in horror. It
cannot be approved of even by those  to  whom  it
gives  power and honour.” In fact, since his day,
it has been a cardinal point of policy  with  his
followers  to  take  advantage of the unfortunate
differences  between   the   various   sects   of
Christians  in the world and the Church, in order
to ruin both; for the destruction of  every  form
of  Christianity, as well as Catholicism, was the
aim of Voltaire, and remains as certainly the aim
of  his  disciples.  They  place,  of course, the
Church and the Vicar of Christ in the first  line
of   attack,  well  knowing  that  if  the  great
Catholic unity could be destroyed,  the  work  of
eradicating  every kind of separated Christianity
would be easy. In dealing, therefore, with such a
foe  as  modern Atheism, so powerfully organized,
as we shall see it to be, Protestants as well  as
Catholics  should  guard  against  its  wiles and
deceits.  They  should,   at   least,   regarding
questions  such  as  the  religious  education of
rising generations, the attempted  secularisation
of  the  Sabbath  and state-established Christian
Institutions, and the recognition of religion  by
the  State, all of which the Atheism of the world
now attempts  to  destroy,  present  an  unbroken
front   of   determined   union.   Nothing  less,
certainly, can save even the  Protestantism,  the
national,  Christian  character  of Great Britain
and her colonies from impending ruin.

Although Voltaire was as confirmed and  malignant
a  hater  of  Christ  and of Christianity as ever
lived, still he showed from time to time that his
own professed principles of Infidelity were never
really believed in  by  himself.  In  health  and
strength  he cried out his blasphemous “crush the
wretch!” but when the moment came for his soul to
appear  before the judgment seat of “the wretch”,
his faith  was  shown  and  his  vaunted  courage
failed him.

The  miscreant  always  acted  against his better
knowledge. His life gives  us  many  examples  of
this  fact.  I  will  relate one for you. When he
broke a blood vessel on one occasion,  he  begged
his  assistants  to  hurry  for  the  priest.  He
confessed, signed with his hand a  profession  of
faith, asked pardon of God and the Church for his
offences, and ordered that his retraction  should
be   printed   in  the  public  newspapers;  but,
recovering, he commenced his war upon  God  anew,
and  died  refusing all spiritual aid, and crying
out in the fury  of  despair  and  agony,  “I  am
abandoned  by  God  and  man.”  Dr.  Fruchen, who
witnessed the awful spectacle of his death,  said
to  his  friends,  “Would  that  all who had been
seduced by the  writings  of  Voltaire  had  been
witness  of  his death, it would be impossible to
hold  out,  in  the  face  of   such   an   awful
spectacle.”4  But  that  spectacle was forgotten,
and consequently, before ten  years  passed,  the
world saw the effects of his works.

Speaking  of the French Revolution, Condorcet, in
his “Life of Voltaire”, says of him, “He did  not
see  all  that  which he accomplished, but he did
all that which we see.  Enlightened  observations
prove to those who know how to reflect that the “
first author of that Great Revolution was without
doubt Voltaire.”

It never was the intention of this man to let his
teachings die, or beat the air, so to speak, with
mere  words.  He determined that his fatal gospel
should be perpetuated, and should bring forth  as
speedily as possible its fruits of death. Even in
his lifetime, we have evidence that he constantly
conspired  with  his associates for this end, and
that with them he concocted in  secret  both  the
means  by  which  his  doctrines should reach all
classes in Europe, and the methods by which civil
order  and  Christianity might be best destroyed.
St. Beuve writes  of  him  and  of  his,  in  the
Journal  des  Débats, 8 November, 1852:– “All the
correspondence  of  Voltaire  and  D’Alembert  is
ugly. It smells of the sect, of the conspiracy of
the Brotherhood,  of  the  secret  society.  From
whatever point it is viewed, it does no honour to
men who  make  a  principle  of  lying,  and  who
consider   contempt   of  their  kind  the  first
condition necessary to enlighten them. ‘Enlighten
and  despise  the  human  race.’ A sure watchword
this,  and  it  is  theirs.  ‘March   on   always
sneering, my brethren, in the way of truth.’ That
is their perpetual refrain’.” But not only did he
and  his  thus  conspire  in a manner which might
seem to arise naturally from identical sentiments
and  aims,  but  what  was  of infinitely greater
consequence, the demon, just as their sad  gospel
was  ripe  for propagation, called into existence
the  most  efficacious  means  possible  for  its
extension  amongst  men,  and  for the wished-for
destruction   of   the   Church,   of   Christian
civilization,  and  of  every  form  of  existing
Christianity. This was the spread  amongst  those
already    demoralized   by   Voltaireanism,   of
Freemasonry and its  cognate  systems  of  secret
Atheistic organisation.



IV

FREEMASONRY

FREEMASONRY,  we  must  remember always, appeared
generally  and  spread  generally,  too,  in  the
interests  of all that Voltaire aimed at, when it
best  suited  his  purpose.   The   first   lodge
established in France under the English obedience
was in 1727. Its founder and first master was the
celebrated  Jacobite,  Lord  Derwentwater. It had
almost immediate acceptance from  the  degenerate
nobility  of  France,  who, partly because of the
influence of English and Scotch Jacobite  nobles,
and partly because of its novelty, hard swearing,
and mystery, joined the strange institution.  Its
lodges  were  soon  in every considerable city of
the realm. The philosophers and  various  schools
of  Atheists,  however,  were  the first to enter
into and to extend it. For them  it  had  special
attractions and special uses, which they were not
slow to appreciate and to employ. Now, though  it
very  little  concerns  us  to  know  much of the
origin of this society,  which  became  then  and
since  so  notorious throughout the world, still,
as  that  origin  throws  some   light   on   its
subsequent  history,  it will not be lost time to
glance at what is known, or supposed to be known,
about  it.  Mgr.  Segur,1 Bishop of Grenoble, who
devoted much time to a study of  Freemasonry,  is
persuaded that it was first elaborated by Faustus
Socinus, the nephew of the too celebrated Laelius
Socinus,  the  heresiarch and founder of the sect
of Unitarians or, as they  are  generally  called
after  him,  Socinians.  Both were of the ancient
family of the Sozini  of  Sienna.  Faustus,  like
many  of his relatives, imbibed the errors of his
uncle, and in order to escape  the  vigilance  of
the  Inquisition,  to  which both Italy and Spain
owed much of the  tranquillity  they  enjoyed  in
these troublesome times, he fled to France. While
in that country at Lyons, and  when  only  twenty
years  of age, he heard of the death of his uncle
at Zurich, and went  at  once  to  that  city  to
obtain  the  papers  and effects of the deceased.
From  the  papers  he  found  that  Laelius   had
assisted  at  a conference of heretics at Vicenza
in 1547, in which the destruction of Christianity
was  resolved  upon,  and  where resolutions were
adopted for the renewal of Arianism – a system of
false   doctrine   calculated  to  sap  the  very
foundations of existing Faith  by  attacking  the
Trinity and the Incarnation. Feller, an authority
of considerable weight, in his reference to  this
conference,  says:  “In  the  assembly of Vicenza
they agreed upon  the  means  of  destroying  the
religion  of  Jesus  Christ, by forming a society
which by its progressive  successes  brought  on,
towards  the  end  of  the eighteenth century, an
almost general apostasy.  When  the  Republic  of
Venice  became  informed  of  this conspiracy, it
seized upon Julian Trevisano and Francis de Rugo,
and  strangled them. Ochinus and the others saved
themselves. The  society  thus  dispersed  became
only  the more dangerous, and it is that which is
known today under the name  of  Freemasons.”  For
this  information  Feller  refers  us  to  a work
entitled Le Voile Levé, by the Abbé Le  Franc,  a
victim of the reign of terror in 1792. The latter
tells us that the conspirators whom the  severity
of  the  Venetian Republic had scattered, and who
were Ochinus, Laelius Socinus, Peruta,  Gentilis,
Jacques  Chiari,  Francis Lenoir, Darius Socinus,
Alicas,  and  the  Abbé  Leonard,  carried  their
poison with them, and caused it to bear fruits of
death in all parts  of  Europe.  The  success  of
Faustus Socinus in spreading his uncle’s theories
was enormous. His aim was not only to destroy the
Church, but to raise up another temple into which
any enemy of orthodoxy  might  freely  enter.  In
this temple every heterodox belief might be held.
It was called Christian but was without Christian
faith,  or  hope,  or  love.  It  was  simply  an
astutely planned system for propagating the ideas
of  its  founders;  for a fundamental part of the
policy of Socinus,  and  one  in  which  he  well
instructed his disciples, was to associate either
to Unitarianism or to the confederation formed at
Vicenza, the rich, the learned, the powerful, and
the influential of the world. He feigned an equal
esteem  for  Trinitarians  and anti-Trinitarians,
for Lutherans  and  Calvinists.  He  praised  the
undertakings  of  all against the Church of Rome,
and  working  upon  their  intense   hatred   for
Catholicism,  caused  them  to  forget their many
“isms” in order to unite them for the destruction
of   the   common  enemy.  When  that  should  be
effected, it would be time to consider  a  system
agreeable  to  all.  Until  then, unity of action
inspired by hatred of  the  Church  should  reign
amongst them.

He   therefore  wished  that  all  his  adherents
should, whether Lutheran or Calvinist, treat  one
another as brothers; and hence his disciples have
been called at various times  “United  Brethren”,
“Polish  Brothers”, “Moravian Brothers”, “Brother
Masons”, and  finally  “Freemasons”.  Mgr.  Segur
informs  us, on the authorities before quoted, as
well as upon that of  Bergier,  and  the  learned
author  of  a  work  entitled,  Les  Franc-Maçons
Ecrasés  –  the  Abbé  Lerudan   –   printed   at
Amsterdam,  as  early  as the year 1747, that the
real secret of Freemasonry consisted, even  then,
in  disbelief  in  the  Divinity of Christ, and a
determination to replace that doctrine, which  is
the   very   foundation   of   Christianity,   by
Naturalism   or   Rationalism.   Socinus   having
established  his  Sect in Poland, sent emissaries
to preach his doctrines  stealthily  in  Germany,
Holland, and England. In Germany, Protestants and
Catholics united to unmask them. In Holland  they
blended with the Anabaptists, and in England they
found  partisans  amongst  the  Independents  and
various  other  sects  into which the people were
divided.

The Abbé Lefranc believes (Le Voile Levé,  Lyons,
1821),  that  Oliver Cromwell was a Socinian, and
that  he  introduced  Freemasonry  into  England.
Certainly, Cromwell’s sympathies were not for the
Church favoured by the monarch he supplanted, and
were  much  with  the  Independents.  If he was a
Socinian, we can easily understand how the secret
society of Vicenza could have attractions for one
of his anti-Catholic and ambitious sentiments. He
gave  its members in England, as Mgr. Segur tells
us, the title of  Freemasons,  and  invented  the
allegory  of  the  Temple of Solomon, now so much
used by Masonry of every kind,  and  which  meant
the  original  state  of  man  supposed  to  be a
commonwealth of equality with a  vague  Deism  as
its  religion.  This  temple, destroyed by Christ
for the Christian order, was to  be  restored  by
Freemasonry  after Christ and the Christian order
should   be   obliterated   by   conspiracy   and
revolution.  The  state of Nature was the “Hiram”
whose murder Masonry was to  avenge;  and  which,
having   previously   removed   Christ,   was  to
resuscitate Hiram, by rebuilding  the  temple  of
Nature as it had been before.

Mgr. Segur, moreover, connects modern Freemasonry
with the Jews  and  Templars,  as  well  as  with
Socinus. There are reasons which lead me to think
that he is right in doing so. The Jews  for  many
centuries  previous to the Reformation had formed
secret societies for their own protection and for
the   destruction   of   the  Christianity  which
persecuted them, and which they  so  much  hated.
The  rebuilding  of the Temple of Solomon was the
dream of their lives. It is  unquestionable  that
they  wished  to  make  common  cause  with other
bodies  of  persecuted  religionists.  They   had
special  reason to welcome with joy such heretics
as  were  cast  off  by   Catholicism.   It   is,
therefore,   not  at  all  improbable  that  they
admitted into  their  secret  conclaves  some  at
least  of  the discontented Templars, burning for
revenge   upon   those   who   dispossessed   and
suppressed the Order. That fact would account for
the curious combination of Jewish and  conventual
allusions  to  be found in modern Masonry.2 Then,
as to its British  History,  we  have  seen  that
numbers of the secret brotherhood of Socinus made
their way to England  and  Scotland,  where  they
found rich friends, and, perhaps, confederates. I
have, therefore,  no  doubt  but  that  the  Abbé
Lefranc is correct when he says that Cromwell was
connected  with  them.  At   least,   before   he
succeeded  in  his  designs,  he had need of some
such secret society, and would, no doubt, be glad
to  use  it  for  his  purposes. But it is not so
clear that Cromwell was  the  first,  as  Lefranc
thinks,  to  blend that brotherhood with the real
Freemasons. The ancient guild of  working  masons
had  existed  in  Great Britain and in Europe for
many centuries previous to  his  time  They  were
like  every  other  guild  of  craftsmen – a body
formed for mutual protection and  trade  offices.
But  they  differed  from  other  tradespeople in
this, that  from  their  duties  they  were  more
cosmopolitan,  and knew more of the ceremonies of
religion at a period when the arts of reading and
writing  were not very generally understood. They
travelled  over  every  portion  of  England  and
Scotland,  and frequently crossed the Channel, to
work  at  the   innumerable   religious   houses,
castles,  fortifications,  great abbeys, churches
and cathedrals  which  arose  over  the  face  of
Christendom  in  such number and splendour in the
middle  and  succeeding  ages.   To   keep   away
interlopers,  to sustain a uniform rate of wages,
to be known amongst strangers,  and,  above  all,
amongst  foreigners  of  their  craft, signs were
necessary; and these signs could be of value only
in proportion to the secrecy with which they were
kept within the craft itself. They had signs  for
those  whom  they  accepted  as  novices, for the
companion  mason  or  journeyman,  and  for   the
masters  of  the  craft. In ages when a trade was
transmitted from father to son, and formed a kind
of  family  inheritance, we can very well imagine
that its secrets were guarded with much jealousy,
and   that   its  adepts  were  enjoined  not  to
communicate them to anyone,  not  even  to  their
wives,  lest  they become known to outsiders. The
masons were, if we  except  the  clockmakers  and
jewellers,  the  most skilled artisans of Europe.
By the cunning of their hands they  knew  how  to
make   the   rough  stone  speak  out  the  grand
conceptions of the architects of the middle ages;
and  often,  the delicate foliage and flowers and
statuary of the fanes they built,  remind  us  of
the   most   perfect  eras  of  Greek  and  Roman
sculpture. So closely connected with religion and
religious  architecture  as  were these “Brothers
Masons”, “Friars”, “Fra”, or “Free Masons”,  they
shared  to  a  large  extent in the favour of the
Popes. They obtained many and valuable  charters.
But  they  degenerated.  The era of the so-called
Reformation was a sad epoch for them. It  was  an
era  of  Church  demolition rather than of church
building. Wherever the  blight  of  Protestantism
fell,   the  beauty  and  stateliness  of  Church
architecture   became   dwarfed,   stunted,   and
degraded,  whenever it was not utterly destroyed.
The need  of  brothers  Masons  had  passed,  and
succeeding  Masons  began  to  admit men to their
guilds who won a living  otherwise  than  by  the
craft.  In Germany their confraternity had become
a cover for the reformers, and Socinus, seeing it
as  a means for advancing his Sect – a method for
winning adepts and progressing stealthily without
attracting  the  notice  of Catholic government –
would desire no doubt to use it for his purposes.
We  have  to  this  day  the  statute the genuine
Freemasons of Strasbourg framed in 1462, and  the
same  revised  as late as 1563, but in them there
is absolutely nothing of heresy or  hostility  to
the  Church.  But  there  is  a  curious document
called the Charter of Cologne dated 1535,  which,
if it be genuine, proves to us that there existed
at that early period a body of Freemasons  having
principles  identical with those professed by the
Masons of our own day. It is to be found  in  the
archives  of  the Mother Lodge of Amsterdam which
also preserves the act of  its  own  constitution
under  the date of 1519. It reveals the existence
of lodges of kindred intent in London, Edinburgh,
Vienna,   Amsterdam,   Paris,  Lyons,  Frankfurt,
Hamburg,  Antwerp,  Rotterdam,  Madrid,   Venice,
Goriz, Koenigsberg, Brussels, Dantzig, Magdeburg,
Bremen and Cologne; and it bears  the  signatures
of  well-known  enemies  of  the  Church  at that
period, namely – Hermanus or Herman de Weir,  the
immoral   and   heretical  Archbishop-Elector  of
Cologne, placed for his misdeeds under the ban of
the  Empire;  De Coligny, leader of the Huguenots
of  France;  Jacob  d’Anville,   Prior   of   the
Augustinians  of  Cologne,  who incurred the same
reproaches as Archbishop Herman; Melancthon,  the
Reformer;  Nicholas  Van  Noot,  Carlton,  Bruce,
Upson,  Banning,  Vireaux,  Schroeder,   Hoffman,
Nobel,  De  la  Torre,  Doria,  Uttenbow,  Falck,
Huissen, Wormer.  These  names  reveal  both  the
country  and  the  celebrity  of  all the men who
signed the document. It was, possibly, a  society
like  theirs, which the Venetian Government broke
up and scattered in 1547, for  we  find  distinct
mention  of  a  lodge existing at Venice in 1535.
However this may be, Freemason lodges existed  in
Scotland from the time of the Reformation. One of
them is referred to in the  Charter  of  Cologne,
and doubtless had many affiliations. In Scotland,
as in other Catholic countries, the Templars were
suppressed;  and  there,  if  nowhere  else, that
Order had the guilds of working masons under  its
special  protection. It is therefore possible, as
some say, that the knights coalesced  with  these
Masons, and protected their own machinations with
the aid of the secrets of the  craft.  But  while
this and all else stated regarding the connection
of the Templars with Masonry may be  true,  there
is  no  real evidence that it is so. Much is said
about the building of the Temple of Solomon;  and
that  the Hiram killed, and whose death the craft
is  to  avenge,  means  James  Molay,  the  Grand
Master,  executed  in the barbarous manner of his
age for supposed complicity in  the  crimes  with
which the Templars were everywhere charged. There
is tall talk about such things in modern Masonry,
and a great deal of the absurd and puerile ritual
in which the sect indulges  when  conferring  the
higher  grades,  is supposed to have reference to
them. But the Freemasonry with which we  have  to
deal,  however  connected  in its origin with the
Templars, with Socinus, with the conspirators  of
Cologne,  or  those of Vicenza, or with Cromwell,
received its modern  characteristics  from  Elias
Ashmole,  the Antiquary, and the provider, if not
the founder, of the Oxford Museum. Ashmole was an
alchemist   and   an   astrologer,   and   imbued
consequently with  a  love  for  the  jargon  and
mysticism  of  that  strange body so busied about
the philosopher’s stone and  other  utopias.  The
existing   lodges   of   the  Freemasons  had  an
inexpressible charm for Ashmole, and in 1646  he,
together  with Colonel Mainwaring, became members
of the craft.  He  perfected  it,  added  various
mystic  symbols  to those already in use and gave
partly a scriptural, partly an Egyptian  form  to
its   jargon   and   ceremonies.  The  Rosecroix,
Rosicrucian degree, a society  formed  after  the
idea  of  Bacon’s New Atlantis, appeared; and the
various  grades  of  companion,  master,   secret
master,  p rfect master, elect, and Irish master,
were either remodelled or  newly  formed,  as  we
know them now. Charles I was decapitated in 1649,
and Ashmole being a Royalist to  the  core,  soon
turned  English  Masonry  from  the  purposes  of
Cromwell and his party, and made the craft, which
was  always  strong in Scotland, a means to upset
the Government of the Protector and to bring back
the  Stuarts.  Now  “Hiram”  became  the murdered
Charles, who was to be avenged instead  of  James
Molay, and the reconstruction of the Temple meant
the restoration of the exiled House of Stuart. On
the  accession  of  Charles  II the craft was, of
course, not treated with disfavour; and when  the
misfortunes  of  James  II  drove  him  from  the
throne, the partisans of the House of Stuart  had
renewed  recourse  to  it  as  a  means of secret
organization against the enemy.

To bring back the Pretender, the Jacobites formed
a   Scotch   and   an   English   and   an  Irish
constitution. The English  constitution  embraced
the  Mother  Lodge  of  York  and that of London,
which latter separated from York, and with a  new
spring  of  action started into life as the Grand
Lodge of London  in  1717.  The  Jacobite  nobles
brought   it  to  France  chiefly  to  aid  their
attempts in favour of the Stuarts. They opened  a
lodge  called  the  “Amity  and  Fraternity”,  in
Dunkirk,  in  1721,  and   in   1725   the   Lord
Derwentwater  opened  the  famous Mother Lodge of
Paris. Masonry soon spread to Holland (1730),  to
Germany   in   1736,  to  Ireland  in  1729,  and
afterwards to Italy, Spain and Europe  generally.
All  its lodges were placed under the Grand Lodge
of England, and remained so for many years.

I mention these facts and dates in order  to  let
you   see  that  precisely  at  the  period  when
Freemasonry  was  thus  extending   abroad,   the
Infidelity,  which  had  been introduced by Bayle
and  openly  advocated  by  Voltaire,  was  being
disseminated largely amongst the corrupt nobility
of France and of Europe generally. It was, as  we
have  already seen, a period of universal licence
in morals with the great in  every  country,  and
the  members  of  the Grand Lodge in England were
generally men of easy virtue  whose  example  was
agreeable to Continental libertines.

Voltaire  found  that the Masonry to which he had
been affiliated in London was a capital means  of
diffusing  his doctrines among the courtiers, the
men of letters and the public of France.  It  was
like  himself,  the  incarnation of hypocrisy and
lying. It came recommended by  an  appearance  of
philanthropy and of religion. Ashmole gave it the
open Bible, together with the square and compass.
It  called  the world to witness that it believed
in God, “the great Architect of the Universe.” It
had  “an  open eye”, which may be taken for God’s
all-seeing providence, or for  the  impossibility
of a sworn Mason escaping his fate if he revealed
the secrets of the craft or failed  to  obey  the
orders  he  was  selected  to  carry out. It made
members known to each  other,  just  as  did  the
ancient craft, in every country, and professed to
take charge of the orphans and widows of deceased
brethren  who could not provide for them. But, in
its  secret  conclaves  and  in   its   ascending
degrees,  it had means to tell the victim whom it
could count upon, that the  “Architect”  meant  a
circle,  a  nothing;3 that the open Bible was the
universe; and that the  square  and  compass  was
simply  the fitness of things – the means to make
all men  “fraternal,  equal  and  free”  in  some
impossible  utopia it promised but never gave. In
the  recesses  of  its  lodges,   the   political
conspirator found the men and the means to arrive
at his ends in  security.  Those  who  ambitioned
office  found there the means of advancement. The
old  spirit  breathed  into  the  fraternity   by
Socinus,  and  nourished so well by the heretical
libertines of the  England  and  Germany  of  the
seventeenth   century,   and   perfected  by  the
Infidels of the eighteenth, was master in all its
lodges.   Banquets,   ribald   songs  and  jests,
revelling in sin, constituted from the  beginning
a  leading feature in its life. Lodges became the
secure home for the roué,  the  spendthrift,  the
man  of  broken  fortunes,  the  Infidel, and the
depraved of the upper  classes.  Such  attractive
centres  of  sin,  therefore,  spread over Europe
with great rapidity.  They  were  encouraged  not
only  by  Voltaire,  but  by  his  whole  host of
Atheistic writers, philosophers, encyclopaedists,
revolutionists,  and  rakes.  The  scoundrels  of
Europe found congenial employment  in  them;  and
before  twenty  years  elapsed  from  their first
introduction the lodges were a power  in  Europe,
formidable  by  the union which subsisted between
them all, and by the wealth, social position, and
unscrupulousness   of   those  who  formed  their
brotherhood. The  principles  fashionable  –  and
indeed  alone  tolerated  –  in  them all, before
long, were the principles of Voltaire and of  his
school.  This  led  in  time  to  the  Union  and
“Illuminism” of Freemasonry.


V

THE UNION AND “ILLUMINISM” OF FREEMASONRY

WITH  the  aid  of  Voltaire,  and  of his party,
Freemasonry rapidly  spread  amongst  the  higher
classes of France and wherever else in Europe the
influence of the  French  Infidels  extended.  It
soon  after  obtained  immense power of union and
propagandism. In France and  everywhere  else  it
had  an English, a Scotch, and a local obedience.
These had separate  constitutions  and  officers,
even  separate  grades, but all were identical in
essence and in  aim.  A  brother  in  one  was  a
brother in all. However, it seemed to the leaders
that more unity was  needed,  and  aided  by  the
adhesion  of  the  Duke of Chartres, subsequently
better known as the Duke of Orleans, the infamous
Philippe-Egalité,  who  was  Grand  Master of the
Scotch Masonic Body in France, the French  Masons
in the English obedience desiring independence of
the  Mother  Lodge  of  England,  separated   and
elected  him  the first Grand Master of the since
celebrated Grand  Orient  of  France.  Two  years
after  this, the execrable “Androgyne” lodges for
women,   called   “Lodges   of   Adoption”   were
established,  and had as Grand Mistress over them
all the Duchess of Bourbon,  sister  of  Egalité.
The  Infidels,  by  extending  these  lodges  for
women, obtained an immense amount  of  influence,
which  they  otherwise  never  could attain. They
thus invaded the domestic circle of the Court  of
France  and  of every Court in Europe. Thus, too,
the royal edicts, the decrees of Clement XII  and
Benedict XIV against Freemasonry, and the efforts
of   conscientious   officers,   were    rendered
completely   inoperative.   After  the  death  of
Voltaire, the  extension  of  Freemasonry  became
alarming; but no State effort could then stop its
progress. It daily grew more  powerful  and  more
corrupt. It began already to extend its influence
into every department of state. Promotion in  the
army,  in the navy, in the public service, in the
law, and even to the fat benefices “in commendam”
of  the  Church,  became  impossible  without its
aid1; and at  this  precise  juncture,  when  the
political  fortunes  of  France  were,  for  many
reasons, growing desperate, two  events  occurred
to   make   the   already   general  and  corrupt
Freemasonry still more formidable. These were the
advent  of  the  Illuminism  of  Saint  Martin in
France, and that of Adam  Weishaupt  in  Germany,
and    the    increased   corruption   introduced
principally  by  means  of  women-Freemasons.


A  Portuguese Jew,  named Martinez Pasqualis, was
the first to introduce Illuminism into the  Lodge
of Lyons, and his system was afterwards perfected
in wickedness by Saint Martin, from  whom  French
Illuminism  took  its  name. Illuminism meant the
extreme extent of immorality,  Atheism,  anarchy,
levelling, and bloodshed, to which the principles
of Masonry could be carried. It meant a universal
conspiracy  against  the  Church  and established
order. It constituted a degree of advancement for
all the lodges, and powerfully aided to make them
the centres  of  revolutionary  intrigue  and  of
political  manipulation which they soon became in
the hands of men at  once  sunk  in  Atheism  and
moral corruption.

An  idea  of  these lodges may be obtained from a
description given of that of Ermanonville, by  M.
Le Marquis de Lefroi, in Dictionnaire des Erreurs
Sociales, quoted by Deschamps, vol. ii, page  93.


“It  is  known”,  he  says,  “that the Chateau de
Ermanonville belonging  to  the  Sieur  Girardin,
about  ten leagues from Paris, was a famous haunt
of Illuminism. It is known that there,  near  the
tomb   of  Jean-Jacques,  under  the  pretext  of
bringing men back to the age of  nature,  reigned
the   most   horrible  dissoluteness  of  morals.
Nothing can equal the turpitude of  morals  which
reigns  amongst that horde of Ermanonville. Every
woman admitted to the mysteries became common  to
the  brothers, and was delivered up to the chance
or to  the  choice  of  these  true  ‘Adamites’.”
Barruel  in his Mémoires sur le Jacobinisme, vol.
iv. p. 334, says “that M. Leseure, the father  of
the  hero of La Vendée, having been affiliated to
a lodge of this kind, and having, in obedience to
the  promptings  of conscience, abandoned it, was
soon after poisoned.” He himself declared to  the
Marquis de Montron that he fell a victim to “that
infamous horde of the Illuminati.”

The Illuminism of  Saint  Martin  was  simply  an
advance  in the intensity of immorality, Atheism,
secrecy, and terror, which already reigned in the
lodges  of  France.  It planned a deeper means of
revolution and  destruction.  It  became  in  its
hidden depths a lair in which the Atheists of the
period could mature their plans for the overthrow
of the existing order of things to their own best
advantage. It gave itself very captivating names.
Its  members were “Knights of Beneficence”, “Good
Templars”,  “Knights  of  St.  John”,  &c.   They
numbered, however, amongst them, the most active,
daring, and unscrupulous members of Masonry. They
set  themselves  at  work to dominate over and to
control the entire body. They had no system,  any
more  than  any other sort of Masons, to give the
world instead of that which  they  determined  to
pull  down.  The  state  of nature, goods and the
sexes in common, no God, and  instead  of  God  a
hatred for everything sustaining the idea of God,
formed about the sum total of the happiness which
they desired to see reign in a world where people
should be reduced to a level resembling  that  of
wild  cattle  in  the American prairies. This was
the Illumination they destined for humanity;  yet
such   was  the  infatuation  inspired  by  their
immoral  and  strange  doctrines   that   nobles,
princes,  and  monarchs  of the period, including
Frederick II of Prussia and the silly  Joseph  II
of  Austria, admitted to a part of their secrets,
were the  tools  and  the  dupes,  and  even  the
accomplices, of these infamous conspirators.


VI

THE ILLUMINISM OF ADAM WEISHAUPT

BUT  the Illuminism of Lyons was destined soon to
have a worldwide and  ineradicable  hold  on  the
Masonry  of  the  world  by means of an adept far
more  able  than  Saint  Martin  or  any  of  his
associates.  This was Adam Weishaupt, a Professor
of Canon Law in the University of Munich. I shall
detain  you  a  while to consider this remarkable
individual who, more than  any  of  the  Atheists
that  have  arisen in Masonry, has been the cause
of the success of its agencies in controlling the
fate  of  the  world since his day. Had Weishaupt
not lived, Masonry may have ceased to be a  power
after the reaction consequent on the first French
Revolution. He gave it a form and character which
caused  it  to outlive that reaction, to energize
it to the present day, and which will cause it to
advance    until    its   final   conflict   with
Christianity must  determine  whether  Christ  or
Satan shall reign on this earth to the end.

Voltaire’s  will  to do God and man injury was as
strong  as  that  of  Weishaupt.  His  disciples,
D’Alembert,  Diderot, Damilaville, Condorcet, and
the rest, were as fully determined as he was,  to
eradicate  Christianity.  But they desired in its
stead a system with only  a  mitigated  antipathy
for  monarchy, and which might have tolerated for
a long time such kings as Frederick  of  Prussia,
and  such  Empresses  as Catherine of Russia. But
the hatred for God and all form of  worship,  and
the  determination  to found a universal republic
on the lines of Communism, was  on  the  part  of
Weishaupt  a  settled  sentiment.  Possessed of a
rare power of organization, an education  in  law
which  made  him  a  pre-eminent  teacher  in its
highest faculty, an extended knowledge of men and
things,  a  command  over  himself,  a repute for
external  morality,  and  finally,   a   position
calculated   to  win  able  disciples,  Weishaupt
employed for  fifty  years  after  the  death  of
Voltaire,  his whole life and energies in the one
work  of  perfecting   secret   associations   to
accomplish by deep deceit, and by force when that
should be practical, the  ruin  of  the  existing
order  of religion, civilization, and government,
in order to plant in its stead his own system  of
Atheism and Socialism.

He  found  contemporary  Masonry well adapted for
his ends. His object was to extend it as  far  as
possible  as  a  means  of seducing men away from
Christianity. He well knew that Masonry  and  the
Church  were  in  mortal  conflict,  and that the
moment a man became a Mason,  he,  that  instant,
became  excommunicated; he lost the grace of God;
he passed  into  a  state  of  hostility  to  the
Church;  he ceased to approach the Sacraments; he
was constituted  in  a  state  of  rebellion;  he
forfeited  his  liberty  to unknown superiors; he
took a dreadful oath –  perhaps  many  –  not  to
reveal the secrets then, or at any after time, to
be committed to  his  keeping;  and  finally,  he
placed  himself  amongst men, all of whom were in
his own position, and in  whose  society  it  was
possible  and  easy  for  the astute disciples of
Weishaupt to lead him  farther  on  the  road  to
ruin.

Weishaupt’s  view,  then, was first to entice men
into Masonry – into the lowest  degree.  A  great
gain  for  evil  was thus at once obtained. But a
man, though in Masonry, may  not  be  willing  to
become  an Atheist and a Socialist, for some time
at least. He may have in  his  heart  a  profound
conviction that a God existed, and some hope left
of returning to that God at or before his  death.
He  may  have  entered  Masonry  for  purposes of
ambition,  for  motives  of  vanity,  from   mere
lightness  of  character.  He  may  continue  his
prayers, and refuse, if a Catholic,  to  give  up
the  Mother  of  God  and  some practice of piety
loved by him from his youth. But  Masonry  was  a
capital  system to wean a man gradually away from
all these things. It did not  at  once  deny  the
existence   of   God,  nor  at  once  attack  the
Christian Dispensation. It  commenced  by  giving
the  Christian  idea  of God, an easy, and, under
semblance of  respect,  an  almost  imperceptible
shake.  It  swore  by  the name of God in all its
oaths. It called him,  however,  not  a  Creator,
only  an  architect  – the great Architect of the
universe. It carefully  avoided  all  mention  of
Christ,  of the Adorable Trinity, of the Unity of
the Faith,  or  of  any  faith.  It  protested  a
respect for the convictions of every man, for the
idolatrous Parsee, for the  Mahommedan,  for  the
Heretic, the Schismatic, the Catholic. By and by,
it gave, in higher degrees, a ruder shock to  the
belief  in  the Deity and a gradual inducement to
favour  Naturalism.  This   it   did   gradually,
imperceptibly, but effectually. Now, to a man who
meditated  the  vast  designs   of   social   and
religious  destruction contemplated by Weishaupt,
Masonry, especially the Masonry  of  his  period,
was  the  most  effective  means  that  could  be
conceived. In its midst,  therefore,  he  planted
his  disciples,  well versed in his system. These
consisted of three  classes,  each  class  having
subdivisions,  and all of which were high degrees
of Masonry. The first class  of  Illuminati,  was
that of preparation. It consisted of two degrees,
namely,  the  degree  of  Novice  and   that   of
Minerval.  The Minervals formed the great body of
the  order,  and  were  under  the  direction  of
certain  chiefs, who themselves were subjected to
other agencies invisible to those  instructed  by
themselves.  Weishaupt instructed the teachers of
the Minervals  to  propose  each  year  to  their
scholars  some  interesting  questions,  to cause
them to write themes calculated to spread impiety
amongst  the  people,  such  as burlesques on the
Psalms,  pasquinades   on   the   Prophets,   and
caricatures  of  personages  of the Old Testament
after the manner of Voltaire and his  school.  It
is   surprising   with   what   exactitude  these
Minervals  follow   out   the   instructions   of
Weishaupt to this day. At this moment, in London,
under the eyes of the Lord Chancellor, pamphlets,
with hideous woodcuts, ridiculing David, “the man
after God’s own heart”, are weekly published. One
of  these,  which  was  handed  to me in a public
place,  had  a  woodcut  representing  the  “meek
Monarch  of Judea”, with a head just severed from
a human body in one hand, and the sword that  did
the  deed  in  the other. Another represented Him
amidst a set of ridiculous figures dancing.  From
this we can easily judge that illuminated Masonry
is at work somewhere even in London, and that the
Masonry   in   high  quarters  is  blind  to  its
excesses, exactly as happened  in  France  a  few
years  before  the  French  Revolution. Now these
Minervals, if they  manifested  what  the  German
Masons  called  “religionary” inclinations, might
indeed receive the first three  Masonic  degrees,
but  they  were  not  to  be  further promoted in
Illuminism. They were relegated to the  rank  and
file of Masonry, who were of use in many ways for
the movement, but they were never to  be  trusted
with   the  real  secret.  The  teacher,  without
seeming to do so, was ordered to  encourage,  but
not  to applaud publicly, such blasphemies as the
Minervals might make use of in their essays. They
were  to  be  led on, seemingly by themselves, in
the ways of irreligion, immorality, and  Atheism,
until   ripe   for   further  promotion  in  evil
progress. Finally,  in  the  advanced  grades  of
Illuminated  Major  and  Minor,  and  in those of
Scotch Knight and Epopte or Priest they were told
the  whole  secret  of the Order as follows, in a
discourse by the initiator.

“Remember”,  he  said,  “that  from   the   first
invitations  which we have given you, in order to
attract you to us, we have commenced  by  telling
you  that  in the projects of our Order there did
not  enter  any  designs  against  religion.  You
remember  that  such an assurance was again given
to you when you were admitted into the  ranks  of
our  novices,  and  that it was repeated when you
entered into our Minerval Academy. Remember  also
how  much from the first grades we have spoken to
you of morality and virtue, but at the same  time
how  much the studies which we prescribed for you
and the instructions which we gave  you  rendered
both  morality  and  virtue  independent  of  all
religion; how much we have been at pains to  make
you understand, while making to you the eulogy of
religion, that it  was  not  anything  else  than
those  mysteries, and that worship degenerated in
the hands of the priest. You remember  with  what
art,  with what simulated respect, we have spoken
to you of Christ and of his Gospel;  but  in  the
grades  of  greater Illuminism, of Scotch Knight,
and of Epopte or Priest, how  we  have  known  to
form from Christ’s Gospel that of our reason, and
from its morality that of nature,  and  from  its
religion  that  of  nature,  and  from  religion,
reason,  morality,  and  nature,  to   make   the
religion,  and the morality of the rights of man,
of equality, and of liberty. Remember that  while
insinuating  to  you  the different parts of this
system, we have caused them  to  bud  forth  from
yourselves  as  if  your  own  opinions.  We have
placed you on the way; you have  replied  to  our
questions  very  much  more than we did to yours.
When we demanded of you, for example, whether the
religions  of  peoples  responded  to the end for
which  men  adopted  them;  if  the  religion  of
Christ,  pure  and  simple,  was  that  which the
different Sects professed  today,  we  know  well
enough what to hold. But it was necessary to knew
to what point  we  had  succeeded  to  cause  our
sentiments  to germinate in you. We have had very
many prejudices to overcome in you, before  being
able  to persuade you that the pretended religion
of Christ was  nothing  else  than  the  work  of
priests,  of  imposture, and of tyranny. If it be
so with that  religion  so  much  proclaimed  and
admired, what are we to think of other religions?
Understand, then, that they  have  all  the  same
fictions  for  their  origin,  that  they are all
equally founded on  lying,  error,  chimera,  and
imposture. Behold our secret!

“The   turns   and  counter-turns  which  it  was
necessary to make;  the  eulogies  which  it  was
necessary   to   give  to  the  pretended  secret
schools; the fable of  the  Freemasons  being  in
possession  of  the  veritable  doctrine; and our
Illuminism today, the  sole  inheritor  of  these
mysteries,  will  no  longer astonish you at this
moment. If, in order to destroy all Christianity,
all  religion, we have pretended to have the sole
true religion, remember that  the  end  justifies
the  means,  and  that the wise ought to take all
the means to do good, which the wicked take to do
evil.  Those  which we have taken to deliver you,
those which we take to deliver one day the  human
race  from  all religion, are nothing else than a
pious fraud which we reserve to unveil  some  day
in    the   grade   of   Magus   or   Philosopher
Illuminated.”  –   Segur:   Le   Secret   de   la
Franc-Maçonnerie, p. 49.

The  above  extract  will  serve to show you what
manner of man Weishaupt was, and the  quality  of
the  teaching he invented. His organization – for
the perfection of which  he  deeply  studied  the
constitution  of  the  then suppressed Society of
Jesus – contemplated placing the  thread  of  the
whole  conspiracy,  destined  to be controlled by
the Illuminati, in the hands of one man,  advised
by  a small council. The Illuminati were to be in
Masonry and of Masonry, so as to move amongst its
members  secretly. They were so trained that they
could obtain the mastery in every form of  secret
society,  and thus render it subservient to their
own Chief. Their fidelity to him was made perfect
by   the   most  severe  and  complex  system  of
espionage. The Chief himself was kept safe by his
position,  his long training, and by his council.
It thus happened that no matter to what office or
position  the  Illuminati  attained,  they had to
become subservient to the  general  aims  of  the
Order.  Weishaupt,  after  being  deprived of his
professorship in Bavaria, found  an  asylum  with
the  Prince of Coburg Gotha, where he remained in
honour, affluence and security, until  his  death
in  1830.  He continued all his life the Chief of
the Illuminati, and this  fact  may  account,  in
large  measure,  for  the fidelity with which the
Illuminati  of  the  Revolution,  the  Directory,
Consulate,  the  Empire, the Restoration, and the
Revolution of 1830, invariably  carried  out  his
programme of perpetual conspiracy for the ends he
had in view. It may also account for the  strange
vitality  of  the  spirit  of  the  Illuminati in
Italy,  Switzerland,  and  Spain,  and   of   its
continuance  through  the “Illuminated” reigns of
Nubius  and   Palmerston,   the   successors   of
Weishaupt  to  our  own day [1885]. This we shall
see further on; but, meanwhile, we  shall  glance
at  the  first  step  of  Weishaupt  to rule over
Masonry  through  his  disciples.  This  was   by
calling  together the famous “General Council” of
Freemasonry, known as the Convent of Wilhelmsbad.




VII

THE CONVENT OF WILHELMSBAD

FROM  its  rise  Freemasonry appears as a kind of
dark parody of the Church of  Christ.  The  names
taken   by  its  dignitaries,  the  form  of  its
hierarchy,  the  designations  affected  by   its
lodges  and  “obediences”,  the  language  of its
rituals, all seem to be a kind of aping after the
usages  of Christianity. When Saint Martin wished
to spread his Illuminism in France, he managed to
have  a  meeting  of  deputy  Masons from all the
lodges in that country. This was  designated  the
“Convent  of  the Gauls”; and Lyons, the place of
its  meeting,  was  called   “The   Holy   City”.
Weishaupt  had  more  extended views. He meant to
reach all  humanity  by  means  of  Masonry,  and
looked for a “Convent” far more general than that
of Lyons. When, therefore,  he  had  matured  his
plans  for  impregnating the Masonry of the world
with his infernal system, he began to cast  about
for means to call that Convent. The Illuminism of
Saint Martin was in full sympathy with  him,  but
it could not effect his purpose. He wanted a kind
of General Council of the Masonry extended at the
time  throughout the earth to be called together;
and he hoped that, by adroitly  manipulating  the
representatives  whom he knew would be sent to it
by the lodges of every nationality of Masons, his
own  Illuminism  might  be  adopted  as a kind of
high, arch, or hidden,  Masonry,  throughout  its
entire extent. He succeeded in his design, and in
1781, under the official convocation of the  Duke
of  Brunswick,  acting  as  Supreme Grand Master,
deputies from  every  country  where  Freemasonry
existed  were  summoned to meet at Wilhelmsbad in
council. They came  from  every  portion  of  the
British  Empire;  from  the  newly  formed United
States  of  America;  from  all  the  Nations  of
Continental  Europe,  every one of which, at that
period, had lodges; from the territories  of  the
Grand  Turk,  and  from  the  Indian and Colonial
possessions  of  France,  Spain,  Portugal,   and
Holland.   The   principal   and   most  numerous
representatives were, however, from  Germany  and
France.   Through   the  skilful  agency  of  the
notorious Baron Knigge, and  another  still  more
astute  adept  of  his, named Dittfort, Weishaupt
completely controlled this  Council.  He  further
caused  measures to be there concerted which in a
few years  led  to  the  French  Revolution,  and
afterwards  handed  Germany  over  to  the French
revolutionary   Generals   acting    under    the
Girondins,  the  Jacobins,  and  the Directory. I
would wish, if time permitted, to enter at length
into  the  proofs  of this fact. It will suffice,
however, for my present purpose,  to  state  that
more  than sufficient evidence of it was found by
the Bavarian Government,  which  had,  some  five
years later, to suppress the Illuminati, and that
one of the members of the convent, the  Count  de
Virene,  was  struck  with  such  horror  at  the
depravity  of  the   body   that   he   abandoned
Illuminism and became a fervent Catholic. He said
to a friend:– “I will not tell  you  the  secrets
which I bring, but I can say that a conspiracy is
laid so secret and so deep that it will  be  very
difficult   for  monarchy  and  religion  not  to
succumb to it.” It may be also of use  to  remark
that   many   of   the   leaders  of  the  French
Revolution, and notably most of those  who  lived
through  it,  and  profited  by  it,  were deputy
Masons sent from various lodges in France to  the
Convent of Wilhelmsbad.


VIII

CABALISTIC MASONRY OR MASONIC SPIRITISM

BEFORE  proceeding  further  with  the history of
Freemasonry, I shall stay a moment to consider  a
very    remarkable   feature   in   its   strange
composition,  without  which  it  scarcely   ever
appears.  The  world  was  never without wizards,
witches, necromancers, jugglers,  and  those  who
really  had,  or  through imposture, pretended to
have, intercourse with  demons.  Masonry  in  its
various ramifications is the great continuator of
this feature of  a  past  which  we  had  thought
departed for ever. Spirit-rapping, table-turning,
medium imposture, etc, distinguish its adepts  in
Protestant  countries  and  in  Catholic ones. We
have almost incredible stories of the intercourse
with the devil and his angels, which men like the
Carbonari of Italy maintain.  However,  from  the
very  beginning  Freemasonry  has  had  a kind of
peculiar dark mysticism  connected  with  it.  It
loves  to  revel  in such mysteries as the secret
conclaves that the Jews used to practise  in  the
countries  in  which  they  were  persecuted, and
which were common among those  unclean  heretics,
the Bulgarians, the Gnostics, the Albigenses, and
the Waldenses. The excesses alleged  against  the
Templars  were  also  accompanied by secret signs
and symbols which Masonry adopted.  But  whatever
may  have  been  the  extent of this mysticism in
Masonry before,  a  spurious  kind  of  spiritism
became  part of its very essence since the advent
of the celebrated Cagliostro, who  travelled  all
over  Europe under the instructions of Weishaupt,
and founded more lodges than did  any  individual
Freemason then or since.

The  real name of this arch-impostor was Balsamo.
He  was  an  inveterate  sorcerer,  and  in   his
peregrinations  in the East, picked up from every
source  the  secrets   of   alchemy,   astrology,
jugglery,  legerdemain,  and  occult  science  of
every  kind  about  which  he   could   get   any
information.  Like the Masonry to which he became
affiliated at an early period, he was an adept at
acting  and  speaking a lie. He suited Weishaupt,
who,  though  knowing  him  to  be  an  impostor,
nevertheless  employed  for  him the diffusion of
Illuminism. Accompanied by his no less celebrated
wife,  Lorenza,  he  appeared  in  Venice  as the
Marquis Pelligrini,  and  subsequently  traversed
Italy,  Germany, Spain, England, the Netherlands,
and Russia. In the latter country he amassed,  at
the Court of Catherine II, an immense fortune. In
France,  assisted   by   the   efforts   of   the
Illuminati, he was received as a kind of demigod,
and called the divine Cagliostro. He  established
new  lodges  in  all  parts  of  the  country. At
Bordeaux  he  remained  eleven  months  for  this
purpose. In Paris he established lodges for women
of a peculiarly cabalistic and impure kind,  with
inner  departments  horribly  mysterious.  At the
reception of members he used rites and ceremonies
exactly resembling the absurd practices of spirit
mediums, who see and speak to spirits,  etc,  and
introduced  all  that  nonsense with which we are
made now familiar by  his  modern  followers.  He
claimed  the  power of conferring immortal youth,
health, and beauty, and what he called moral  and
physical  regeneration,  by  the aid of drugs and
Illuminated Masonry. He was the  father  and  the
founder  of  the  existing  rite of Misraim – the
Egyptian rite in Masonry.  The  scoundrel  became
involved  in  the celebrated case of the “Diamond
Necklace”, and was sent  to  the  Bastille,  from
which  he  managed  to pass to England, where, in
1787, he undertook to foretell the destruction of
the  Bastille, and of the Monarchy of France, the
Revolution, and – but here he miscalculated – the
advent  of  a Prince who would abolish Lettres de
Cachet, convoke the States General, and establish
the  worship  of  Reason. All these measures were
resolved on at  Wilhelmsbad,  and  Cagliostro  of
course  knew  that  well. His only miscalculation
was  regarding  the  Prince  Grand  Master.   The
Revolution  went  on  a  little  too  far for the
wretched Egalité, who ended his  treason  to  his
house by losing his head at the guillotine. As to
Cagliostro, he made his way to  Rome,  where  the
Inquisition   put  an  end  to  his  exploits  on
detecting his attempts at Illuminism. His  secret
powers could not deliver him from prison. He died
there miserably, in  1795,  after  attempting  to
strangle  a  poor Capuchin whom he asked for as a
confessor, and in whose habit  he  had  hoped  to
escape.  This impostor is of course made a martyr
to the Inquisition accordingly. Masonry does much
to   disown   Cagliostro;   but  with  a  strange
inconsistency it keeps the Egyptian rite  founded
by  him,  and  clings to mysticism of the debased
kind he introduced. It is wonderful how  extremes
thus  meet,  –  how  men  who  make  it a sign of
intellectual strength to deny  the  existence  of
the  God  that  made  them  bow down stupidly and
superstitiously before devils, real or imaginary.
Necromancy  is a characteristic of Antichrist, of
whom we read, “that he will show great signs  and
wonders  so as to deceive, if that were possible,
even the elect.” He will be when he comes both  a
Cromwell and a Cagliostro.


IX

THE FRENCH REVOLUTION

I  MAY  here  remark  that  the conspiracy of the
Illuminati, and of Freemasonry generally, was far
from  being  a  secret  to  many of the Courts of
Europe. But, then, just as at the present moment,
it  had friends, female as well as male, in every
court. These baulked the  wholesome  attempts  of
some  rulers to stay its deadly intrigues against
princes, governments, and all order, as  well  as
against  its one grand enemy, the Church of Jesus
Christ. The Court of Bavaria found out, as I have
said,  but  only  by  an  accident, a part of the
plans of the Illuminati, and gave the alarm; but,
strange  to  say,  that alarm was unheeded by the
other Courts  of  Europe,  Catholic  as  well  as
Protestant.  A  Revolution  was expected, but, as
now, each Court hoped  to  stave  off  the  worst
consequences  from  itself,  and to profit by the
ruin of its neighbours. The  voice  of  the  Holy
Father  was  raised against Freemasonry again and
again. Clement  VIII,  Benedict  XIV,  and  other
Pontiffs,  condemned it. The Agents and Ministers
of the Holy See gave  private  advices  and  made
urgent appeals to have the evil stopped while yet
the powers of Europe could do so. These were  all
baffled,  and  the Court of the Grand Monarch and
every Court of Continental Europe  slept  in  the
torpor of a living death, until wakened to a true
sense of danger at  a  period  far  too  late  to
remedy  the  disasters  which  irreligion,  vice,
stupidity, and recklessness hastened. The  lodges
of  the Illuminati in France meanwhile carried on
the conspiracy. They  had  amassed  and  expended
immense sums in deluging the country with immoral
and Atheistic literature.

Mirabeau, in his Monarchie  Prussienne  (vol.  6,
page  67), published ‘before the Revolution, thus
speaks of these sums:–

“Masonry in general, and especially the branch of
the  Templars,  produced annually immense sums by
means of the cost of receptions and contributions
of  every  kind. A part of the total was employed
in the expenses of the order, but  another  part,
much more considerable, went into a general fund,
of which no one, except  the  first  amongst  the
brethren, knew the destination.” Cagliostro, when
questioned before  the  Holy  Roman  Inquisition,
“confessed  that  he  led his sumptuous existence
thanks  to  the  funds  furnished  him   by   the
Illuminati.   He   also  stated  that  he  had  a
commission from Weishaupt to prepare  the  French
Lodges   to   receive   his   direction.”  –  See
Deschamps, v., p. 129.

Discontent was thus sown broadcast amongst  every
class   of   the   population.   Masonic   Lodges
multiplied, inspired by the instructed emissaries
of the remorseless Weishaupt; and the direct work
of Freemasonry in subsequent events  is  manifest
not  only in the detailed prophecy of Cagliostro,
founded on what he knew was decided upon; but  is
still more clearly evidenced by a second convent,
held by the French Illuminati,  where  everything
was   arranged   for   the  Revolution.  The  men
prominent  in  this   conclave   were   the   men
subsequently  most  active  in  every  scene that
followed.    Mirabeau,     Lafayette,     Fouché,
Talleyrand,     Danton,    Murat,    Robespierre,
Cambacérès, and in fact every  foremost  name  in
the  subsequent  convulsions  of the country were
not only Illuminati,  but  foremost  amongst  the
Illuminati.1  Some  disappeared  under  their own
guillotine; others outlived  the  doom  of  their
fellows.   Constantly,   the  men  of  the  whole
conspiracy had understandings and relations  with
each  other.  Weishaupt,  at the safe distance of
Coburg-Gotha, gave them his willing aid and  that
of  the  German  Freemasons. This concert enabled
them to float on every billow which the  troubled
sea  of  the  Revolution  caused to swell; and if
they did not succeed in  making  France  and  all
Europe  a  social ruin, such as that contemplated
at Wilhelmsbad, it was from want  of  power,  not
from  want of will. Position and wealth made many
of them desire to conserve  what  the  Revolution
threw  into  their hands. But they remained under
all changes of fortune Freemasons,  as  they  and
their  successors are to this day. Perhaps, under
the influence of oaths, of secret terror, and  of
the  Sect,  they  dare not remain long otherwise.
One or two individuals may drop aside;  but  some
fatality   or   necessity   keeps   the   leaders
Illuminati always. They as a  whole  body  remain
ever   the  same,  and  recoil  before  political
adversity, only to gather  more  strength  for  a
future attack upon religion and order still wider
and more fatal than the one  which  preceded  it.
They are not at any time one whit less determined
to  plunge  the  world  into  the   anarchy   and
bloodshed  they created at the French Revolution,
than they were in 1789. On this point let one  of
themselves  speak:–(Extracts  from  “Proofs  of a
Conspiracy”, by John Robison, A.M., Professor  of
Natural  Philosophy  and  Secretary  to the Royal
Society  of  Edinburgh  –  The   Third   Edition,
corrected, 1789.)

“I  have been able to trace these attempts, made,
through  a  course  of  fifty  years,  under  the
specious pretext of enlightening the world by the
torch of philosophy, and of dispelling the clouds
of  civil  and  religious superstition which keep
the nations of Europe in darkness and slavery.  I
have observed these doctrines gradually diffusing
and mixing with all the different systems of Free
Masonry;  till,  at last, AN ASSOCIATION HAS BEEN
FORMED for the express purpose of ROOTING OUT ALL
THE RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL
THE EXISTING GOVERNMENTS OF EUROPE. I  have  seen
this  Association  exerting  itself zealously and
systematically,  till  it   has   become   almost
irresistible;  and  I  have  seen  that  the most
active leaders  in  the  French  Revolution  were
members  of this Association, and conducted their
first movements according to its principles,  and
by  means  of  its  instructions  and assistance,
formally requested and obtained; lastly,  I  have
seen  that  this  Association still exists, still
works  in  secret,  and  that  not  only  several
appearances   among   ourselves   show  that  its
emissaries are endeavouring  to  propagate  their
detestable  doctrines  among  us,  but  that  the
Association has Lodges in  Britain  corresponding
with the mother Lodge at Munich ever since 1784.

“If all this were a matter of mere curiosity, and
susceptible of no good use, it  would  have  been
better  to have kept it to myself than to disturb
my neighbours with the knowledge of  a  state  of
things  which  they cannot amend. But if it shall
appear that the minds of my countrymen are misled
in  the  very  same  manner  as were those of our
continental neighbours – if I can show  that  the
reasonings which make a very strong impression on
some persons in this country are the  same  which
actually  produced  the  dangerous association in
Germany; and that they had this unhappy influence
solely  because  they were thought to be sincere,
and the expressions  of  the  sentiments  of  the
speakers.  If  I  can  show  that  this was all a
cheat, and that the Leaders of  this  Association
disbelieved  every  word  that  they uttered, and
every doctrine that they taught; and  that  their
real  intention  was  to  abolish  all  religion,
overturn every government, and make the  world  a
general plunder and a wreck... I cannot but think
that such information  will  make  my  countrymen
hesitate  a little, and receive with caution, and
even distrust, addresses and  instructions  which
flatter our self-conceit.” – (pp. 11-13.)

These  words  of  Robison  show, that as early as
1797, the connection between Freemasonry and  the
French Revolution was well understood. Since then
Louis Blanc,  and  other  Masonic  writers,  have
gloried   in   the  fact.  “Our  end”,  said  the
celebrated Alta Vendita, to which I shall have to
refer  presently,  “is  that  of Voltaire and the
French Revolution.” In fact, what Freemasonry did
in  France, it now labours, with greater caution,
to effect  on  some  future  day  throughout  the
entire  world.  It  then  submitted, with perfect
docility, to a great military leader,  who  arose
out  of its own work and principles. Such another
leader  will  finally  direct  its  last  efforts
against   God   and  man.  That  leader  will  be
Antichrist.


X

NAPOLEON AND FREEMASONRY

THE  leader  who  arose  out  of the first French
Revolution, and  whose  military  and  diplomatic
fame  is  still fresh in the recollection of many
of the  present  generation  –  that  leader  was
Napoleon  Bonaparte.  In the days of his greatest
prosperity, nothing was so distasteful to him  as
to  be  reminded  of  his  Jacobin  past. He then
wished to pose as another Charlemagne, or Rudolph
of  Hapsburg.  He  wished  to  be  considered the
friend of religion, and of the Catholic  religion
in   particular.   He   did   something  for  the
restoration of the Church in France, but  it  was
as   little   as  he  could  help.  It,  perhaps,
prevented a more wholesome and complete  reaction
in  favour  of  the true religious aspirations of
the   population.   It   was   done   grudgingly,
parsimoniously,  and meanly. And when it had been
done, Napoleon did  all  he  could  to  undo  its
benefits.  He  soon  became  the persecutor – the
heartless, cruel, ungrateful  persecutor  of  the
Pontiff, and an opponent to the best interests of
religion in France, and in  every  country  which
had  the  misfortune  to fall under his sway. The
reason  for  all  this  was  that  Napoleon   had
commenced  his  career  as  a  Freemason,  and  a
Freemason he remained in spirit and in effect  to
the end of his life. It is known that he owed his
first elevation to the  Jacobins,  and  that  his
earliest   patron   was  Robespierre.  His  first
campaign in Italy was characterized by the utmost
brutality  which could gratify Masonic hatred for
the Church.  He  suppressed  the  abodes  of  the
consecrated  servants  of  God,  sacked churches,
cathedrals, and sanctuaries, and reduced the Pope
to  the  direst extremities. His language was the
reflex of his acts and of his heart. His  letters
breathe   everywhere   the   spirit  of  advanced
Freemasonry, gloating over the wounds it had been
able  to  inflict  upon the Spouse of Christ. Yet
this adventurer has, with great adroitness,  been
able   to  pass  with  many,  and  especially  in
Ireland, as a good Catholic. Because he  was  the
enemy  of England, or rather that England, led by
the  counsels  of  Pitt  and  Burke,  constituted
herself the implacable enemy of the Revolution of
which he was the  incarnation  and  continuation,
many  opposed  to  England for political reasons,
regard Bonaparte as a kind of hero.  No  one  can
doubt  the military genius of the man, nor indeed
his great general ability; but he was in all  his
acts  what  Freemasonry  made  him.  He was mean,
selfish, tyrannical, cruel. He  was  reckless  of
blood.  He could tolerate or use the Church while
that suited his  policy.  But  he  had  from  the
beginning  to  the  very  end  of his career that
thorough indifference to her welfare, and want of
belief  in  her  doctrines,  which  an  early and
lifelong connection with the Illuminati inspired.

Father  Deschamps  writes   of   him:   “Napoleon
Bonaparte  was  in  effect an advanced Freemason,
and his reign has been the most flourishing epoch
of  Freemasonry.  During  the reign of terror the
Grand Orient  ceased  its  activity.  The  moment
Napoleon  seized  power the lodges were opened in
every place.”

I have said  that  the  revolutionary  rulers  in
France  were  all Illuminati – that is Freemasons
of the most pronounced type – whose ultimate  aim
was  the  destruction  of every existing religion
and form of secular government, in order to found
an atheistic, social republic, which would extend
throughout the world  and  embrace  all  mankind.
Freemasonry   welcomes,  as  we  have  seen,  the
Mahommedan, the  Indian,  the  Chinese,  and  the
Buddhist,  as  well as the Christian and the Jew.
It designs to conquer all, as a means of bringing
all  into the one level of Atheism and Communism.
When, therefore, its Directory, in  their  desire
to get rid of Napoleon, planned the expedition to
Egypt and Asia, they meant the realization  of  a
part of this programme, as well as the removal of
a troublesome rival. A universal monarchy is,  in
their   idea,  the  most  efficacious  means  for
arriving at a universal republic. Once  obtained,
the  dagger  with which they removed Gustavus III
of Sweden, or the guillotine by  which  they  rid
France  of  Louis  XVI,  can at any moment remove
Caesar and call in Brutus. They are not  the  men
to   recoil   before   deeds  of  blood  for  the
accomplishment of their purposes.

Now  Napoleon,  who  was,  as  Father   Deschamps
informs   us,  a  member  of  the  lodge  of  the
Templars, the extreme Illuminated lodge of Lyons,
and had given proof of his fidelity to Masonry in
Italy, was the very man to  extend  the  rule  of
Republicanism  throughout  Asia.  He  appeared in
Egypt with the same professions  of  hypocritical
respect   for   the   Koran,   the  Prophet,  and
Mahommedanism, as  he  afterwards  made  when  it
suited his policy for Catholicism. His address to
the people of Egypt will prove this.  It  ran  as
follows, with true Masonic hypocrisy:–

“Cadis,  Chieks,  Imans,  tell the people that we
are  the  friends  of  true  Mussulmen;  that  we
respect  more  than  the  Mamelukes  do, God, His
Prophet, and the Alkoran. Is it not we  who  have
destroyed the Pope, who wished that war should be
made against the Mussulman? Is it not we who have
destroyed  the  Knights  of  Malta, because these
madmen thought that God willed them to  make  war
upon the Mussulman? Is it not we who have been in
all ages the friends of the Grand Seigneur –  may
God  fulfil  his  desires  – and the enemy of his
enemies. God is God, and Mahomet is his  Prophet!
Fear  nothing  above  all for the religion of the
Prophet, which I love.”

The cool hypocrisy of this address is  manifested
by a proclamation he made on that occasion to his
own soldiers. The same  proclamation  also  shows
the  value  we  may place on his protestations of
attachment to, and respect  for,  the  usages  of
Christianity.  The  following is a translation of
it:–

“Soldiers the peoples with whom we are  about  to
live  are  Mahommedan. The first article of their
faith is this: ‘There is  no  God  but  God,  and
Mahomet  is his Prophet.’ Do not contradict them.
Act with them as you have acted with the Jews and
with  the  Italians.  Have  the  same respect for
their Muftis and their Imans, as you have had for
Rabbis  and  Bishops.  Have  for  the  ceremonies
prescribed by the Alkoran, for the  Mosques,  the
same   tolerance   you   had  for  Convents,  for
Synagogues, and for the religion of Moses and  of
Jesus Christ.”

We  read  in  the  correspondence  of Napoleon I,
published by order of napoleon III (vol. v.,  pp.
185,   191,   241),   what  he  thought  of  this
proclamation at the very end of his career:–

“After  all,   it   was   not   impossible   that
circumstances  might  have  brought me to embrace
Islam”, he said  at  St.  Helena.  “Could  it  be
thought  that the Empire of the East, and perhaps
the subjection of the  whole  of  Asia,  was  not
worth a turban and pantaloons, for it was reduced
to  so  much  solely.  We  would  lose  only  our
breeches  and  our  hats.  I  say  that the army,
disposed as it was, would  have  lent  itself  to
that  project  undoubtedly,  and  it  saw  in  it
nothing  but   a   subject   for   laughter   and
pleasantry.  Meanwhile, you see the consequences.
I  took  Europe  by  a  back  stroke.   The   old
civilization   was  beaten  down,  and  who  then
thought to disturb the destinies  of  our  France
and  the regeneration of the world? Who had dared
to undertake it? Who could have accomplished it?”

Neither   prosperity   nor   adversity    changed
Napoleon. He was a sceptic to the end. He said at
St. Helena to Las Cases:

“Everything proclaims the existence of  a  God  –
that is not to be doubted – but all our religions
are evidently the children of men.

“Why do these religions  cry  down  one  another,
combat  one  another?  Why  has  that been in all
ages, and all  places?  It  is  because  men  are
always men. It is because the Priests have always
insinuated, slipped in lies and fraud everywhere.

“Nevertheless”, he continued,  “from  the  moment
that  I  had  the  power,  I  had  been  eager to
re-establish religion. I used it as the base  and
the  root.  It was in my eyes the support of good
morality, of true principles, of good manners.

“I am assuredly far from being an Atheist; but  I
cannot believe all that they teach me in spite of
my reason, under penalty of being  deceitful  and
hypocritical.

“To  say whence I come, what I am, where I go, is
above my ideas. And nevertheless all that  is,  I
am  the  watch  which  exists  and  does not know
itself.

“No doubt”, he commented, “but my spirit of  mere
doubt  was,  in  my quality of Emperor, a benefit
for the people. Otherwise  how  could  I  equally
favour sects so contrary, if I had been dominated
over by one  alone?  How  could  I  preserve  the
independence  of  my thoughts and of my movements
under the suggestions of a  confessor  who  could
govern me by means of the fear of hell.

“What  an empire could not a wicked man, the most
stupid of men, under  that  title  of  confessor,
exercise over those who govern nations ?

“I  was  so  penetrated  with these truths that I
preserved myself well to act in  such  a  manner,
that,  in as far as it lay in me, I would educate
my son in the same religious  lines  in  which  I
found myself.”

Two  months  later  the ex-Emperor said that from
the age of thirteen he  had  lost  all  religious
faith.

Thiers  (Histoire du Consulat et de l’Empire, iv.
p. 14),  says  that  when  Napoleon  intended  to
proclaim  himself  Emperor, he wished to give the
Masons a pledge of his principles,  and  that  he
did  this by killing the Duke d’Enghien. He said,
“They wish to destroy the Revolution in attacking
it  in  my person. I will defend it, for I am the
Revolution. I, myself – I, myself. They  will  so
consider  it from this day forward, for they will
know of what we are capable.”

A less brave but still more accomplished relative
of    his,    Napoleon    III,   in   his   Idées
Napoléoniennes, says:–

“The Revolution dying, but not  vanquished,  left
to  Napoleon  the  accomplishments  of  its  last
designs. Enlighten the nations it would have said
to  him.  Place  upon  solid  bases the principal
result of our efforts.  Execute  in  extent  that
which  I have done in depth. Be for Europe what I
have been for France. That grand mission Napoleon
accomplished even to the end.”

When  Napoleon  obtained  power,  it  was we know
principally by means of the Illuminated Freemason
Talleyrand.1  By  him and his confederates of the
Illuminati, he was recalled from Egypt and placed
in the way of its attainment. His brothers were –
every one of them – deep in the  secrets  of  the
Sect.  Its  supreme  hidden  directory saw that a
reaction had set in, which if not averted,  would
speedily   lead  to  the  return  of  the  exiled
Bourbons, and to the disgorgement  of  ill-gotten
goods  on  the  part  of the revolutionists. As a
lesser  evil,  therefore,  and  as  a  means   of
forwarding  the  unification of Europe which they
had  planned,  by  his  conquests,  they   placed
supreme  power  in  the  hands  of Bonaparte, and
urged him on in his career, watching, at the same
time,  closely,  their  own opportunities for the
development of the deadly designs  of  the  Sect.
Then,  they  obtained  the  first  places  in his
Empire for themselves. They put as much  mischief
into  the  measures of relief given to conscience
as they could. They established a fatal supremacy
for  secularism  in the matter of education. They
brought  dissension  between  the  Pope  and  the
Emperor.  They  caused the second confiscation of
the  States  of  the  Church.  They  caused   and
continued  to  the  end, the imprisonment of Pius
VII. They were at the bottom of every attack made
by  Napoleon while Emperor upon the rights of the
Church,  the  freedom  and  independence  of  the
Supreme Pontiff, and the well-being of religion.

But   the  chief  mistake  of  Napoleon  was  the
encouragement he gave to Freemasonry.  It  served
his  purpose  admirably  for  a while, that is so
long as he served the present and ultimate  views
of  the conspiracy; for a conspiracy Masonry ever
was  and  ever  will  be.  Even  if   Cambacérès,
Talleyrand,  Fouché,  and  the old leaders of the
Illuminati, whom he had taken into his confidence
and  richly  rewarded, should be satisfied, there
was  a  mass  of  others  whom  no  reward  could
conciliate,  and  who,  filled with the spirit of
the Sect, were sure to be ever on  the  look  out
for the means to advance the designs of Weishaupt
and his inner circle.  That  inner  circle  never
ceased  its  action.  It  held the members of the
Sect, whom it not only permitted but assisted  to
attain  high  worldly  honours, completely in its
power, and hence in absolute subjection. For them
as  well as for the humblest member of the secret
conclave,  the  poisoned  aqua  tophona  and  the
dagger were ready to do the work of certain death
should they  lack  obedience  to  those  depraved
fanatics  of  one diabolical idea, who were found
worthy   to   be   selected   by   their   fellow
conspirators  to  occupy  the  highest  place  of
infamy and secret power. These  latter  scattered
secretly  amidst the rank and file of the lodges,
hundreds of  Argus-eyed,  skilled  plotters,  who
kept  the  real power of inner or high Masonry in
the hands of its  hidden  masters.  Masonry  from
this  secret vantage ground ceaselessly conspired
during the Empire. It assisted  the  conquest  of
the   victor  of  Austerlitz  and  Jena;  and  if
Deschamps, who  quotes  from  the  most  reliable
sources,  is  to be trusted, it actually did more
for  these  victories  than  the  great  military
leader  himself.  Through its instrumentality the
resources of the enemies of Napoleon  were  never
at  hand,  the  designs of the Austrian and other
generals opposed to him  were  thwarted,  treason
was rife in their camps, and information fatal to
their  designs  was  conveyed   to   the   French
commander.  Masonry  was then on his side, and as
now the secret resources of the Order, its  power
of  hidden influence and espionage were placed at
the disposal of the cause  it  served.  But  when
Masonry  had reason to fear that Napoleon’s power
might be perpetuated; when his alliance with  the
Imperial  Family  of Austria, and above all, when
the consequence of that alliance, an heir to  his
throne,  caused  danger to the universal republic
it could otherwise assure itself of at his death;
when,  too,  he  began to show a coldness for the
sect, and sought means to  prevent  it  from  the
propagandism  of  its  diabolical  aims,  then it
became his enemy, and his end was not  far  off.2
Distracting  councils  prevailed  in his cabinet.
His opponents began to get information  regarding
his  movements,  which he had obtained previously
of theirs. Members of the sect urged on  his  mad
expedition   to   Moscow.   His   resources  were
paralyzed; and he  was,  in  one  word,  sold  by
secret,  invisible  foes  into  the  hands of his
enemies. In Germany,  Weishaupt  and  his  party,
still   living  on  in  dark  intrigue,  prepared
secretly for  his  downfall.  His  generals  were
beaten  in  detail.  He was betrayed, hoodwinked,
and finally led to his deposition  and  ruin.  He
then  received  with  a measure, pressed down and
overflowing, and shaken together,  the  gratitude
of  the father of lies, incarnate in Freemasonry,
in the Illuminati,  and  kindred  Atheist  secret
societies.  Banished  to Elba he was permitted to
return to France only in order to meet  the  fate
of an outcast and a prisoner upon the rock of St.
Helena, where he died abandoned and persecuted by
the   dark  Sect  which  had  used,  abused,  and
betrayed him. So it has continued,  as  we  shall
see,  to  use,  to  abuse,  and  to  betray every
usurper or despot whom it lures into its toils.


XI

FREEMASONRY AFTER THE FALL OF NAPOLEON

THE  many  intrigues  of  that  very same body of
Illuminati  who  had  planned  and  executed  the
Revolution,   then   created   successively   the
Directory,  the  Consulate,  and  the  Empire  in
France,  as  they  now posed in a new capacity as
friends to  the  return  of  Monarchy  in  Europe
generally.  This they did for the purposes of the
Freemasons, and in order to keep the  power  they
wielded  so  long  in their own hands, and in the
hands of their party. Now, I wish  you  to  note,
that Weishaupt, the father of the Illuminati, and
the  fanatical  and  deep  director  of  all  its
operations,  was  even  then  living in power and
security  at  Coburg-Gotha,  and  that  his  wily
confederates  were  ministers  in  every court of
Europe.   Then,   as    now,    the    invincible
determination  with  which  they  secreted  their
quality from the eyes of monarchs as well  as  of
the  general  public, enabled them to pose in any
character  or  capacity  without  fear  of  being
detected   as   Freemasons,   or   at   least  as
Illuminati. Since  the  reign  of  Frederick  the
Great,  they  filled  the  Court  of Berlin. Many
minor German Princes continued to be  Freemasons.
The  Duke  of Brunswick was the central figure in
the first Masonic conspiracy,  and  though,  with
the  hypocrisy  common  to  the Sect, he issued a
declaration highly condemnatory of  his  fellows,
it  is generally believed that he remained to the
end attached to the “regeneration of humanity” in
the interests of Atheism. The Court of Vienna was
more or less  Masonic  since  the  reign  of  the
wretched  Joseph  II.  Alexander  of  Russia  was
educated by La Harpe, a  Freemason,  and  at  the
very  period when called upon to play a principal
part in the celebrated “Holy  Alliance”,  he  was
under  the  hidden  guidance  of  others  of  the
Illuminati.   Fessler,   an   apostate   Austrian
religious,  the  Councillor  of  Joseph II, after
having  abjured  Christianity,  remained,   while
professing  a  respect  for  religion,  its  most
determined enemy. He founded what is known as the
Tugendbund, a society by which German Freemasonry
put on a certain  Christian  covering,  in  order
more  securely  to  outlive  the reaction against
Atheism, and to de-Christianize the  world  again
at  a  better opportunity. The Tugendbund refused
to receive Jews, and devised many other means  to
deceive   Christians   to   become  substantially
Freemasons without incurring Church  censures  or
going  against  ideas  then  adverse  to  the old
Freemasonry, which,  nevertheless,  continued  to
exist as satanic as ever under Christian devices.

In  France,  the  Illuminati  of  the  schools of
Wilhelmsbad    and    Lyons    continued    their
machinations without much change of front, though
they covered themselves  with  that  impenetrable
secrecy  which  the  sect has found so convenient
for disarming public suspicion while pursuing its
aims.  Possessing  means of deceiving the outside
world,  and  capable  of  using  every  kind   of
hypocrisy and ruse, the Freemasons of both France
and Germany plotted  at  this  period  with  more
secure  secrecy  and  success than ever. There is
nothing which Freemasonry dreads more than light.
It  is  the one thing it cannot stand. Therefore,
it has always taken care to provide  itself  with
adepts and allies able to disarm public suspicion
in its regard. Should outsiders endeavour to find
out  its real character and aims, it takes refuge
at once under  the  semblance  of  puerility,  of
harmless  amusement,  of  beneficence, or even of
half-witted  simplicity.  It  is  content  to  be
laughed  at, in order not to be found out. But it
is for all its puerility the same  dangerous  foe
to  Christianity,  law,  legitimacy,  and  order,
which it proved itself to be  before  and  during
the  first  French  Revolution, and which it will
continue to be  until  the  world  has  universal
reason  to know the depth, the malignity, and the
extent of its remorseless designs.1

At the period of the reaction  against  Bonaparte
it  seems  to  have  taken long and wise counsel.
When Talleyrand  found  that  Weishaupt  and  the
inner  Masonry  no  longer approved of Napoleon’s
autocracy, he  managed  very  adroitly  that  the
Emperor  should  grow  cold with him. He was thus
free to take adverse measures against his master,
and to prepare himself for the coming change. The
whole following of Bonaparte recruited  from  the
Illuminati  were  ready to betray him. They could
compass  the  fall  of  the   tyrant,   but   the
difficulty  for  them was to find one suitable to
put in his place. It was decreed in their highest
council  that  whosoever  should  come  upon  the
throne of France, should be  as  far  removed  as
possible from being a friend to Catholicism or to
any  principle  sustaining  true  religion.  They
therefore determined that, if at all possible, no
member of the ancient House should reign; and  as
soon  as  the  allied sovereigns who were for the
most part  non-Catholic,  had  crushed  Napoleon,
these  French  Masons demanded the Protestant and
Masonic King of Holland for King in France.  This
failing, they contrived by Masonic arts to obtain
the first places in  the  Provisional  Government
which  succeeded  Napoleon.  They  endeavoured to
make the most of the inevitable, and to rule  the
incoming  Louis  XVIII  in the interests of their
sect and to the detriment of the  Church  and  of
Christianity.

Notwithstanding the fact that they had shown open
hostility to himself  and  to  his  house,  Louis
XVIII,  strange  to say, favoured the Illuminati.
Talleyrand  was  made  minister,  and  the  other
advanced  Freemasons  of  the  Empire  –  Siéyès,
Cambacérès, Fouché, and the rest – obtained place
and  power.  These men at once applied themselves
to subvert the sentiment of reaction in favour of
the  monarchy  and of religion. Soon, Louis XVIII
gave  the  world  the  sad  spectacle  of  a  man
prepared  at their bidding to cut his own throat.
He dissolved  a  Parliament  of  ultra  loyalists
because   they   were   too  loyal  to  him.  The
Freemasons took care  that  his  next  Parliament
should  be  full  of its own creatures. They also
wrung from the King, under the plea of freedom of
the  press, permission to deluge the country anew
with the  infidel  and  immoral  publications  of
Voltaire   and   his   confederates,   and   with
newspapers   and   periodicals,   which    proved
disastrous  to  his  house,  to  royalty,  and to
Christianity, in France. These led before long to
the  attempt  upon the life of the Duke of Berry,
to the  revolution  against  Charles  X,  to  the
elevation   of  the  son  of  the  Grand  Master,
Egalité, as Constitutional King, and to  all  the
revolutionary  results that have since distracted
and disgraced unfortunate  France.  But  much  as
Freemasonry  effected in that country, it was not
there but in peaceful Italy that its  illuminated
machinations   produced   the   worst   and  most
widespread fruits of death.


XII

KINDRED SECRET SOCIETIES IN EUROPE

WE  HAVE seen that the use made of Freemasonry by
the Atheists of  the  last  century  was  a  very
elastic  one.  As it came from England it had all
the  qualities  required   by   the   remorseless
revolutionists,   who  so  eagerly  and  so  ably
employed it for their purposes. Its  hypocritical
professions  of  Theism,  of  acceptation  of the
Bible, and of beneficence; its terrible oaths  of
secrecy;  its grotesque and absurd ceremonial, to
which any meaning from  the  most  silly  to  the
deepest and darkest could be given; its ascending
degrees, each one demanding  additional  secrets,
to  be kept not only from outsiders, but from the
lower degrees; the death penalty for indiscretion
or disobedience; the system of mystery capable of
any extension; the hidden hierarchy; in  a  word,
all   its   qualities   could   be  improved  and
elaborated  at  will  by  the  Infidels  of   the
Continent who had made British Masonry their own.
Soon the strict  subjection  of  all  subordinate
lodges  to  whatever Grand Orient or Mother Lodge
they spring from, and on which they depend,  and,
above all, the complete understanding between the
directors of the Masonic “powers”, that is of the
different   rites   into  which  the  Masonry  is
divided, placed its entire government in a select
ruling   body,   directed  in  turn  by  a  small
committee of the ablest conspirators, elected  by
and  known to that body alone. The whole rank and
file of Masonry receive their orders  at  present
from this inner body, who are unknown to the mere
masons  of  the  lodges.  The  members   of   the
committee  deputed  by  the  lodges  are  able to
testify to the fact of the  authenticity  of  the
orders.  Those  who rule from the hidden recesses
take care that these deputies shall be men worthy
of   confidence.  A  lodge,  therefore,  has  its
masters, it officers,  and  management;  but  its
orders  come through a channel that appears to be
nothing, whereas it is everything in the movement
of  the  whole  mass.  Thus  it  happens that the
master of a  lodge  or  the  grand  master  of  a
province,  or  of  a  nation, whose high-sounding
titles may make  him  seem  to  outsiders  to  be
everything, is in reality often nothing at all in
the actual government of Masonry. The real  power
rests with the hidden committee of direction, and
confidential agents, who  move  almost  invisibly
amongst  the  officers and members of the lodges.
These hidden  agents  of  iniquity  are  vigilant
spies,  secret  “wire  pullers”,  who  are seldom
promoted to any office,  but  content  themselves
with  the  real  power which they are selected to
use with dexterity and care.

It  was  through  this  system   that   Weishaupt
obtained  the  adoption of illuminated Masonry at
the   convent   of   Wilhelmsbad.   Through   the
machinations  of  Knigge  he  obtained  from  the
delegates there assembled  the  approval  of  his
plan that the ultimate end of Freemasonry and all
secret plotting should be: 1°, Pantheism, a  form
of  Atheism  which  flatters  Masonic  pride. 2°,
Communism of goods, women, and general  concerns.
3°, That the means to arrive at these ends should
be the destruction of  the  Church,  and  of  all
forms  of Christianity; the obliteration of every
kind of supernatural belief;  and,  finally,  the
removal of all existing human governments to make
way for a universal republic in which the utopian
ideas  of  complete liberty from existing social,
moral,   and   religious   restraint,    absolute
equality,  and  social  fraternity, should reign.
When these ends should be attained, but not  till
then, the secret work of the Atheistic Freemasons
should cease.

At the convent of Wilhelmsbad, Weishaupt had  the
means  taken  to  carry  out  this determination.
There  Masonry  became  one  organized  Atheistic
mass,  while being still permitted to assume many
fantastic shapes. The  Knights  Rosicrucian,  the
Templars,   the   Knights   of  Beneficence,  the
Brothers  of  Amity  were  strictly   united   to
Illuminated Masonry. All could be reached through
Masonry itself. All were placed  under  the  same
government.  Masonry  was  made more elastic than
ever. When,  as  in  the  cases  of  Ireland  and
Poland,  an enslaved nationality should be found,
which the supreme Invisible Directory  wished  to
revolutionize,  and  when,  at the same time, the
existing respect for the words of  the  Vicar  of
Christ  made  Masonry hateful, a secret political
society was ordered to be formed on the  plan  of
Freemasonry, but with some other name. It too put
on, after the  example  of  Masonry  itself,  the
semblance  of  zeal and respect for religion, but
it was bound to have  horrible  oaths,  ascending
degrees,  centres, the terrible death penalty for
indiscretion or treason, to be, in  essence,  and
in  every  sense,  if  not  in  name,  a  society
identical with Freemasonry. The supreme direction
of  the  Revolution was to contrive by sure means
to  have  adepts  high  and   powerful   in   its
management;  and the society was, even if founded
to  defend  the  Catholic  religion,  thus  sure,
sooner  or  later, to diverge from the Church and
to  become  hostile  to  religion  and   to   its
ministers.  The  Atheistic  revolutionists of the
Continent in the last century [18th]  learned  to
perfection  the art to effect this; and hence the
ready assistance which  men  who  were  murdering
priests in Paris and throughout France and Italy,
gave to the Catholics of Ireland in 1798. Was  it
to   relieve   the   Catholics  of  Ireland  from
persecution, while they themselves were to a  far
more  frightful  extent  oppressing  the Catholic
Church,   the   Catholic   priesthood,   Catholic
religious,  and  Catholic  people,  for  no other
reason than the profession of the Catholic  faith
in  France  and  Italy? By no means. They, at the
very time, had already corrupted  Irishmen.  Some
of  these  were  open  Infidels  and  others were
Jacobite Freemasons of no  particular  attachment
to  any  form  of  Christianity.  They  shared in
Napoleon’s indifference to religion, and were  as
ready  to  profess zeal for their Catholic fellow
countrymen, as he and his soldiers were ready  to
profess “love” for the Alkoran and the Prophet in
Egypt, or for St. Januarius in Naples.  But  they
and their leaders in Black Masonry knew that once
they could unite even the very  best  and  truest
Catholic  men in Ireland into a secret society on
such lines as I have described, they  would  soon
find  an  entrance  for Atheism into the country.
They  would  not  be  wanting  in  means  to  win
recruits  by  degrees  from  the best intentioned
Catholics so bound by oaths, and so subjected  to
hidden    influences.   They   were   adepts   at
proselytism, especially amongst those who gave up
liberty  and  will  to  unknown  masters. But the
agency of the Atheists of France was  carried  to
work  the  mischief  it intended for Ireland upon
other Catholic lands. It forced its tyranny  very
soon  upon  Italy,  Spain, Portugal, Switzerland,
and the Rhenish provinces of  Germany.  That  was
bad  enough,  but it was not all. When the French
revolutionary  armies  had  departed  from  these
countries, after the fall of Bonaparte, they left
a deadly scourge that could not be removed behind
them.   That   was   the   system   of  Atheistic
organization of which we have been speaking,  and
which  was  not  slow  in producing its malignant
fruits.


In Catholic  Italy,  where  the  scourge  of  the
Revolution  fell  most  heavily,  the  misfortune
happened thus: The discontent consequent upon the
multitude  of  political  parties in that country
gave the  secret  machinators  of  the  Weishaupt
school  a  splendid opportunity of again renewing
their intrigues; while the  miserable  Government
of   the   Bourbons   in  France,  in  permitting
Freemasonry to  flourish,  afforded  its  supreme
direction  an  opportunity to assist them in many
ways. Public opinion in Germany  was  unripe  for
any  Atheism unless veiled under the hypocritical
pretences of the Tugendbund. In  Italy,  however,
though  religion  was strong amongst all classes,
the  division   of   the   country   into   small
principalities    caused   the   hopes   of   the
revolutionists to be more sanguine than  anywhere
else,  and  the  opportunity of dealing a blow at
the temporal power of the Pope under the national
pretext  of  a  united  Italy,  was  too  great a
temptation for the Supreme Masonic  Directory  to
resist.  Besides,  it  could  not be forgotten by
them, that in making past efforts  the  power  of
the  Pope  was  the principal cause of their many
failures. They rightly judged that  the  complete
destruction   of   his   temporal  authority  was
essential to Atheism,  and  the  first  and  most
necessary  step  to their ultimate views upon all
Christianity, and  for  the  subjugation  of  the
world  to  their sway. The temporal power was the
stronghold,   the   rallying   point   of   every
legitimate  authority  in  Europe.  With  a  sure
instinct of self-preservation,  the  Schismatical
Lord  of Russia, the Evangelical King of Prussia,
the Protestant Governments of  England,  Denmark,
and  Sweden,  as  well  as the ancient legitimate
Catholic dynasties of Portugal, Austria, Bavaria,
and  Spain  had  determined  at  the  Congress of
Vienna  on  the  restoration  of   the   temporal
dominions  of  the  Pope.  The  Conservatives  of
Europe,   whether   Catholic,   Protestant,    or
Schismatic,  felt  that  while  the States of the
Church were preserved intact to the Head  of  the
Catholic  religion, their own rights would remain
unquestioned  –  that  to  reach  themselves  his
rights  should  be  first assailed. The Atheistic
conspiracy,  guided  now  by   old,   experienced
revolutionists, saw also that the conservatism of
the world which they had to destroy in  order  to
dominate  in  its  stead, could not be undermined
without  first  taking  away  the  foundation  of
Christian  civilization  upon which it rested and
which   unquestionably,   even   for    Christian
schismatics  and  heretics,  was the temporal and
the spiritual authority of the  Pope.  Having  no
idea  of  a  divine preservation of the Christian
religion, they judged that the destruction of the
temporal  power  would  lead  inevitably  to  the
destruction of the spiritual; and  as  experience
proved  that  it  would  be useless to attempt to
destroy both altogether, they then set all  their
agencies  at  work  to destroy the temporal power
first. They therefore determined  to  create  and
ferment   to   the   utmost  extent  a  political
discontent  amongst  the   populations   of   the
different states into which the Italian Peninsula
was divided. Now this was a difficult task in the
face  of  the experience which the Italian people
had  gained  of  the  revolutions  and   constant
political  changes brought by the French from the
first attempt of the Republic to the last of  the
Empire.  The  Congress of Vienna restored most of
the ancient Italian States as well as the  States
of the Church to the legitimate rulers. Peace and
prosperity beyond what had been known  for  years
began  to reign in the Peninsula. The mass of the
people were profoundly contented. They were  more
Catholic  than ever, notwithstanding all that the
revolutionary agents of  France  did  to  pervert
them.  But  there  remained  a dangerous fraction
amidst the population not at all  satisfied  with
the  change which had so much improved the nation
generally.  This  fraction  consisted  of   those
individuals  and  their children who benefited by
the revolutionary regime. They were the  men  who
made  themselves  deputies  in  Rome, Naples, and
elsewhere, and by the aid of French revolutionary
bayonets  seized  upon Church property and became
enriched  by  public  spoliation.   These   still
remained  revolutionary  to the core. Then, there
was the interest effected  by  their  party.  And
finally, there was that uneasy class, educated by
the many cheap universities of the country in too
great  number,  the  sons  of advocates and other
professional men, who,  tinged  with  liberalism,
easily  became  the prey of the designing men who
still remained addicted  to  the  principles  and
were  leagued  in  the  secret  organizations  of
Weishaupt and his fellow Atheists.  Even  one  of
these youths corrupted and excited to ambition by
the adroit manipulation of  these  emissaries  of
Satan,  still  active,  though more imperceptible
than ever, would be sufficient to kindle a  flame
amongst  his  fellows  capable of creating a wide
discontent. Aided then by such elements,  already
at  hand  for  their  purposes, Weishaupt and his
hidden Directory  determined  to  kindle  such  a
flame  of Revolution in Italy as, in its effects,
should, before long, do more harm to religion and
order  than even the French Revolution had caused
in its sanguinary but brief career. They effected
this  by  the  formation, on the darkest lines of
“illuminated” Masonry, of the  terrible  Sect  of
the Carbonari.


XIII

THE CARBONARI

IN   this   sect,   the  whole  of  the  hitherto
recognized principles of organized  Atheism  were
perfected   and  intensified.  In  it,  from  the
commencement, a cunning hypocrisy was  the  means
most  used  as the best calculated to lead away a
people Catholic to the very core.  The  first  of
the  Carbonari  of  which  we  have  any distinct
notice  appeared  at  a  season   when   Atheism,
directed   by  Weishaupt,  was  busy  in  forming
everywhere secret associations for apparently  no
purpose  other  than  political  amelioration. He
determined to try upon the peasantry of Italy the
same  arts  which the French had intended for the
Catholic  peasantry  of   Ireland.   The   United
Irishmen  were  banded together to demand amongst
other things, Catholic Emancipation. Never had  a
people  greater reason to rise against oppression
than the Catholics of  Ireland  of  that  period.
They  were urged on to do so, however, by leaders
who, in many instances, were  not  Catholic,  and
who had no political grievance, and whose aim was
the  formation  in  Ireland  of  an   independent
republic  ruled, of course, by themselves, on the
model of the one which was  established  then  in
France.  That seemed to the Catholic the only way
to get out of the heretical domination which  had
for   such  a  lengthened  period  oppressed  his
country. Now, the  Carbonari  of  Italy  were  at
first formed for a purpose identical with that of
the United Irishmen. They conspired to bring back
their national independence ruined by the French,
the freedom of their religion, and their rightful
Bourbon  sovereign.  With  them  it  was made an.
indispensable obligation that each member  should
be  not  only  a  Catholic,  but a Catholic going
regularly to the Sacraments. They took for  their
Grand  Master,  Jesus  Christ our Lord. But, as I
have said before, it is impossible for  a  secret
society  having  a  death  penalty  for breach of
secret, having ascending degrees,  and  bound  to
blind  obedience to hidden masters, to remain any
appreciable length of time without falling  under
the   domination  of  the  Supreme  Directory  of
organized Atheism. It was  so  with  Carbonarism,
which,  having started on the purest Catholic and
loyal lines, soon ended in being the  very  worst
kind  of secret society which Infidelity had then
formed  on  the  lines  of  Masonry.  Very  soon,
Italian  adepts  in  black  Masonry  invaded  its
ranks,  the  loudest  in  the   protestation   of
religion   and   loyalty.   Equally  soon,  these
skilled, experienced, and  unscrupulous  veterans
in  dark  intrigue  obtained  the  mastery in its
supreme direction, won over proselytes  from  fit
conspirators,  and  had  the whole association in
their power. It was then easy  to  find  abundant
pretexts  to  excite the passions of the rank and
file, to kindle hopes from revolution, to  create
political  dissatisfaction, and to make the whole
body of the Sect what  it  has  actually  become.
Italian  genius  soon  outstripped the Germans in
astuteness; and as  soon,  perhaps  sooner,  than
Weishaupt  passed away, the supreme government of
all  the  secret  societies  of  the  world   was
exercised by the Alta Vendita or highest lodge of
the Italian Carbonari. The Alta Vendita ruled the
blackest  Freemasonry  of  France,  Germany,  and
England; and until Mazzini wrenched  the  sceptre
of  the  dark Empire from that body, it continued
with consummate ability to direct the revolutions
of   Europe.  It  considered,  with  that  wisdom
peculiar to the children of  darkness,  that  the
conspiracy   against   the   Holy   See  was  the
conspiracy  in  permanence.   It   employed   its
principal   intrigues   against  the  State,  the
surroundings, and the very person of the Pontiff.
It  had  hopes,  by  its  manipulations,  to gain
eventually even the Pope himself, to  betray  the
Christian  cause,  and  then  it  well  knew  the
universe would be placed at  its  feet.  It  left
unmeasured  freedom  to  the lodges of Masonry to
carry on those revolutions of a  political  kind,
which  worked  out  the problems of the sect upon
France, Spain, Italy,  and  other  countries.  It
kept  still  greater  movements  to  itself.  The
permanent instruction of this body to its  adepts
will  give  you an idea of its power, its policy,
and its principles.


XIV

PERMANENT INSTRUCTION OF THE ALTA VENDITA

“EVER  since  we  have established ourselves as a
body of action, and that order has  commenced  to
reign  in the bosom of the most distant lodge, as
in that one nearest the centre of  action,  there
is  one thought which has profoundly occupied the
men who aspire to universal regeneration. That is
the thought of the enfranchisement of Italy, from
which must one day come  the  enfranchisement  of
the entire world, the fraternal republic, and the
harmony of humanity. That  thought  has  not  yet
been seized upon by our brethren beyond the Alps.
They believe that revolutionary  Italy  can  only
conspire  in  the shade, deal some strokes of the
poniard to sbirri and  traitors,  and  tranquilly
undergo  the  yoke  of  events  which  take place
beyond the Alps for  Italy,  but  without  Italy.
This   error   has  been  fatal  to  us  on  many
occasions. It is not necessary to combat it  with
phrases  which  would be only to propagate it. It
is necessary to kill it by  facts.  Thus,  amidst
the  cares  which have the privilege of agitating
the minds of the most  vigorous  of  our  lodges,
there is one which we ought never to forget.


“The Papacy has at all times exercised a decisive
action upon the affairs of Italy. By  the  hands,
by  the voices, by the pens, by the hearts of its
innumerable bishops,  priests,  monks,  nuns  and
people   in   all  latitudes,  the  Papacy  finds
devotedness without end ready for martyrdom,  and
that   to  enthusiasm.  Everywhere,  whenever  it
pleases to call upon them, it has  friends  ready
to  die  or  lose  all  for its cause. This is an
immense leverage which the Popes alone have  been
able  to appreciate to its full power, and as yet
they have used it only to a certain extent. Today
there   is  no  question  of  reconstituting  for
ourselves that power, the prestige  of  which  is
for the moment weakened. Our final end is that of
Voltaire  and  of  the  French  Revolution,   the
destruction  for  ever of Catholicism and even of
the Christian idea which, if left standing on the
ruins  of  Rome,  would  be  the resuscitation of
Christianity  later  on.  But  to   attain   more
certainly  that result, and not prepare ourselves
with gaiety of heart for reverses  which  adjourn
indefinitely, or compromise for ages, the success
of a good cause, we must  not  pay  attention  to
those   braggarts   of  Frenchmen,  those  cloudy
Germans, those melancholy Englishmen, all of whom
imagine  they  can  kill Catholicism, now with an
impure song, then with an illogical deduction; at
another time, with a sarcasm smuggled in like the
cottons of Great Britain. Catholicism has a  life
much  more  tenacious  than that. It has seen the
most implacable, the most  terrible  adversaries,
and  it  has  often had the malignant pleasure of
throwing holy water on  the  tombs  of  the  most
enraged.  Let  us  permit,  then, our brethren of
these countries to  give  themselves  up  to  the
sterile intemperance of their anti-Catholic zeal.
Let them  even  mock  at  our  Madonnas  and  our
apparent  devotion.  With  this  passport  we can
conspire at our ease, and arrive little by little
at the end we have in view.

“Now  the Papacy has been for seventeen centuries
inherent to the history of  Italy.  Italy  cannot
breathe  or  move  without  the permission of the
Supreme Pastor. With him she has the hundred arms
of  Briareus,  without  him she is condemned to a
pitiable impotence. She has nothing but divisions
to  foment, hatreds to break out, and hostilities
to manifest themselves from the highest chain  of
the  Alps  to  the  lowest  of  the Appenines. We
cannot desire such  a  state  of  things.  It  is
necessary,  then,  to  seek  a  remedy  for  that
situation. The remedy is found. The Pope, whoever
he   may  be,  will  never  come  to  the  secret
societies. It is for the secret societies to come
first  to  the  Church, in the resolve to conquer
the two.

“The work which we have  undertaken  is  not  the
work  of a day, nor of a month, nor of a year. It
may last many years, a century  perhaps,  but  in
our   ranks   the  soldier  dies  and  the  fight
continues.

“We do not mean to win the Popes to our cause, to
make   them  neophytes  of  our  principles,  and
propagators  of  our  ideas.  That  would  be   a
ridiculous dream, no matter in what manner events
may  turn.  Should  cardinals  or  prelates,  for
example, enter, willingly or by surprise, in some
manner, into a part of our secrets, it  would  be
by no means a motive to desire their elevation to
the See of Peter. That  elevation  would  destroy
us.  Ambition  alone would bring them to apostasy
from us. The needs of power would force  them  to
immolate  us. That which we ought to demand, that
which we should seek  and  expect,  as  the  Jews
expected  the Messiah, is a Pope according to our
wants. Alexander VI, with all his private crimes,
would   not  suit  us,  for  he  never  erred  in
religious matters. Clement XIV, on the  contrary,
would  suit  us  from  head to foot. Borgia was a
libertine, a true sensualist  of  the  eighteenth
century  strayed  into the fifteenth. He has been
anathematized, notwithstanding his vices, by  all
the  voices of philosophy and incredulity, and he
owes that anathema to the vigour  with  which  he
defended  the  Church.  Ganganelli  gave  himself
over, bound hand and foot, to  the  ministers  of
the  Bourbons,  who  made  him afraid, and to the
incredulous who  celebrated  his  tolerance,  and
Ganganelli  is  become  a  very great Pope. He is
almost in the same condition that it is necessary
for  us to find another, if that be yet possible.
With that we should  march  more  surely  to  the
attack upon the Church than with the pamphlets of
our brethren in France, or even with the gold  of
England.  Do  you  wish to know the reason? It is
because by that we should have no  more  need  of
the  vinegar  of  Hannibal,  no  more need of the
powder of cannon, no more need even of our  arms.
We have the little finger of the successor of St.
Peter engaged in the plot, and that little finger
is  of  more  value  for our crusade than all the
Innocents, the Urbans, and the  St.  Bernards  of
Christianity.

“We  do  not  doubt  that we shall arrive at that
supreme term of all our efforts;  but  when?  but
how?  The  unknown  does not yet manifest itself.
Nevertheless, as nothing should separate us  from
the  plan  traced  out;  as, on the contrary, all
things should tend to it – as if success were  to
crown  the  work scarcely sketched out tomorrow –
we wish in this instruction  which  must  rest  a
secret for the simple initiated, to give to those
of the Supreme Lodge, councils  with  which  they
should   enlighten   the   universality   of  the
brethren, under the form  of  an  instruction  or
memorandum.  It  is  of  special  importance, and
because of a discretion, the motives of which are
transparent,  never  to permit it to be felt that
these counsels are orders emanating from the Alta
Vendita.  The  clergy is put too much in peril by
it, that one  can  at  the  present  hour  permit
oneself  to  play  with  it, as with one of these
small affairs or of  these  little  princes  upon
which   one  need  but  blow  to  cause  them  to
disappear.

“Little can be done with those old  cardinals  or
with  those  prelates,  whose  character  is very
decided. It is necessary to leave them as we find
them,  incorrigible,  in  the school of Consalvi,
and draw from  our  magazines  of  popularity  or
unpopularity the arms which will render useful or
ridiculous the power in their hands. A word which
one  can ably invent and which one has the art to
spread amongst certain honourable chosen families
by  whose  means  it  descends into the cafés and
from the cafés  into  the  streets;  a  word  can
sometimes  kill a man. If a prelate comes to Rome
to exercise some public function from the  depths
of  the  provinces, know presently his character,
his antecedents, his qualities, his defects above
all things. If he is in advance a declared enemy,
an Albani, a Pallotta, a Bernetti, a Della Genga,
a  Riverola, envelope him in all the snares which
you can place beneath his feet;  create  for  him
one  of  those  reputations  which  will frighten
little children and old women;  paint  him  cruel
and  sanguinary;  recount,  regarding  him,  some
traits of cruelty which can be easily engraved in
the  minds of people. When foreign journals shall
gather for us these  recitals,  which  they  will
embellish  in  their  turn (inevitably because of
their respect for truth), show, or  rather  cause
to  be  shown,  by  some  respectable  fool those
papers where the names and the  excesses  of  the
personages  implicated are related. As France and
England, so Italy will never be wanting in facile
pens which know how to employ themselves in these
lies  so  useful  to  the  good  cause.  With   a
newspaper,  the  language  of  which  they do not
understand, but in which they will see  the  name
of  their  delegate  or judge, the people have no
need of other proofs. They are in the infancy  of
liberalism;  they  believe in liberals, as, later
on, they will believe in  us,  not  knowing  very
well why.

“Crush  the  enemy  whoever  he may be; crush the
powerful by means  of  lies  and  calumnies;  but
especially  crush  him  in  the egg. It is to the
youth we must  go.  It  is  that  which  we  must
seduce;  it is that which we must bring under the
banner of  the  secret  societies.  In  order  to
advance  by  steps,  calculated but sure, in that
perilous  way,  two  things  are  of  the   first
necessity.  You  ought  to  have the air of being
simple as doves, but you must be prudent  as  the
serpent.  Your fathers, your children, your wives
themselves, ought always to be  ignorant  of  the
secret  which  you  carry  in  your bosoms. If it
pleases you, in order the better to  deceive  the
inquisitorial eye, to go often to confession, you
are as by right authorised to preserve  the  most
absolute silence regarding these things. You know
that the least  revelation,  that  the  slightest
indication  escaped  from  you in the tribunal of
penance,  or  elsewhere,  can  bring   on   great
calamities  and  that  the  sentence  of death is
already pronounced  upon  the  revealer,  whether
voluntary or involuntary.

“Now then, in order to secure to us a Pope in the
manner required, it is necessary to  fashion  for
that  Pope  a  generation  worthy of the reign of
which we dream. Leave on one  side  old  age  and
middle  life,  go to the youth, and, if possible,
even to infancy. Never speak in their presence  a
word of impiety or impurity. Maxima debetur puero
reverentia. Never forget these words of the  poet
for they will preserve you from licences which it
is absolutely essential to guard against for  the
good of the cause. In order to reap profit at the
home of each family, in order  to  give  yourself
the  right  of asylum at the domestic hearth, you
ought to present yourself with all the appearance
of a man grave and moral. Once your reputation is
established in the colleges, in  the  gymnasiums,
in the universities, and in the seminaries – once
that you shall have captivated the confidence  of
professors  and  students,  so act that those who
are principally  engaged  in  the  ecclesiastical
state  should  love  to  seek  your conversation.
Nourish  their  souls  with  the  splendours   of
ancient Papal Rome. There is always at the bottom
of the Italian  heart  a  regret  for  Republican
Rome.  Excite,  enkindle those natures so full of
warmth and  of  patriotic  fire.  Offer  them  at
first,  but  always in secret, inoffensive books,
poetry resplendent with national  emphasis;  then
little by little you will bring your disciples to
the degree of cooking desired. When upon all  the
points  of the ecclesiastical state at once, this
daily work shall have spread  our  ideas  as  the
light,  then  you  will be able to appreciate the
wisdom of  the  counsel  in  which  we  take  the
initiative.

“Events,   which   in  our  opinion,  precipitate
themselves too rapidly, go necessarily in  a  few
months’  time  to  bring  on  an  intervention of
Austria. There are fools who in the lightness  of
their  hearts please themselves in casting others
into the midst of perils, and,  meanwhile,  there
are  fools  who at a given hour drag on even wise
men. The revolution which they meditate in  Italy
will  only  end  in misfortunes and persecutions.
Nothing is ripe, neither the men nor the  things,
and  nothing  shall  be  for a long time yet; but
from these evils you  can  easily  draw  one  new
chord,  and  cause it to vibrate in the hearts of
the young clergy.  That  is  the  hatred  of  the
stranger.  Cause  the German to become ridiculous
and odious even before his foreseen  entry.  With
the  idea of the Pontifical supremacy, mix always
the old memories of the wars  of  the  priesthood
and  the  Empire. Awaken the smouldering passions
of the Guelphs and the Ghibellines, and thus  you
will obtain for yourselves the reputation of good
Catholics and pure patriots.

“That  reputation  will  open  the  way  for  our
doctrines  to  pass  to  the  bosoms of the young
clergy, and go even to the depths of convents. In
a  few  years  the young clergy will have, by the
force of events, invaded all the functions.  They
will  govern,  administer,  and  judge. They will
form the council of the Sovereign. They  will  be
called upon to choose the Pontiff who will reign;
and that Pontiff, like the greater  part  of  his
contemporaries,  will  be necessarily imbued with
the Italian and humanitarian principles which  we
are  about  to put in circulation. It is a little
grain of mustard which we place in the earth, but
the  sun  of Justice will develop it even to be a
great power, and you will see one day what a rich
harvest that little seed will produce.

“In the way which we trace for our brethren there
are   found   great   obstacles    to    conquer,
difficulties  of  more than one kind to surmount.
They  will  be  overcome  by  experience  and  by
perspicacity; but the end is beautiful. What does
it matter to put all the sails  to  the  wind  in
order  to  attain  it.  You wish to revolutionize
Italy? Seek out the Pope  of  whom  we  give  the
portrait.  You wish to establish the reign of the
elect  upon  the  throne  of  the  prostitute  of
Babylon  ? Let the clergy march under your banner
in the belief always that they  march  under  the
banner  of  the Apostolic Keys. You wish to cause
the last vestige of tyranny and of oppression  to
disappear?  Lay your nets like Simon Barjona. Lay
them in the depths of sacristies, seminaries, and
convents,  rather  than in the depths of the sea,
and if you will precipitate nothing you will give
yourself a draught of fishes more miraculous than
his. The fisher of fishes will become a fisher of
men.  You will bring yourselves as friends around
the Apostolic Chair. You will have  fished  up  a
Revolution in Tiara and Cope, marching with Cross
and banner – a Revolution which needs only to  be
spurred  on  a little to put the four quarters of
the world on fire.

“Let each act of your life tend then to  discover
the  Philosopher’s  Stone.  The alchemists of the
middle ages lost their time and the gold of their
dupes  in  the  quest  of this dream. That of the
secret societies will  be  accomplished  for  the
most  simple  of  reasons, because it is based on
the passions of man. Let us  not  be  discouraged
then  by  a check, a reverse, or a defeat. Let us
prepare our arms in the silence  of  the  lodges,
dress  our  batteries,  flatter  all passions the
most evil and the most generous, and all lead  us
to  think  that  our  plans  will succeed one day
above even our most improbable calculations.”

This document reveals the whole  line  of  action
followed  since by the Italian Revolutionists. It
gives also a fair insight into tactics with which
other  European countries have been made familiar
by  Freemasonry  generally.   But   we   are   in
possession  of  what  appears  to me a still more
striking document, written for the benefit of the
Piedmontese  lodges  of  the Carbonari, by one of
the Alta Vendita,  whose  pseudonym  was  Piccolo
Tigre – Little Tiger. I may here mention that the
custom of taking these fanciful appellations  has
been common to the secret societies from the very
beginning. Arouet became Voltaire, the  notorious
Baron Knigge was called Philo, Baron Dittfort was
called Minos, a custom adopted by  the  principal
chiefs  of the dark Atheistic conspiracy then and
since. The first leader or  grand  chief  of  the
Alta  Vendita  was a corrupt Italian nobleman who
took the name of Nubius. From such  documents  as
he,  before  his  death,  managed, in revenge for
being sacrificed by the party of Mazzini,  as  we
shall   see,   to   have   communicated   to  the
authorities of Rome; or which were found  by  the
vigilance  of the Roman detective police; we find
that his funds, and the funds for carrying on the
deep  and  dark  conspiracy  in  which he and his
confederates were engaged, came chiefly from rich
German    Jews.   Jews,   in   fact,   from   the
commencement, played always a prominent  part  in
the  conspiracies  of  Atheism. They do so still.
Piccolo Tigre, who seems to have  been  the  most
active  agent  of Nubius, was a Jew. He travelled
under the appearance of an itinerant  banker  and
jeweller. This character of moneylender or usurer
disarmed suspicion regarding himself and such  of
his  confederates as he had occasion to call upon
in his  peregrinations.  Of  course  he  had  the
protection  of  the  Masonic body everywhere. The
most desperate revolutionists were generally  the
most  desperate  scoundrels  otherwise. They were
gamblers, spendthrifts, and the very  class  with
which  an  usurious Jew would be expected to have
money  dealings.  Piccolo  Tigre  thus  travelled
safely; and brought safely to the superior lodges
of the Carbonari, such instructions as  the  Alta
Vendita  thought  proper to give. In the document
referred to, which I shall now read for  you,  it
will  be  seen  how  anxious the Secret Directory
were to make use of the common  form  of  Masonry
notwithstanding  the  contempt  they  had for the
bons vivants who only learned from the craft  how
to  become  drunkards  and  liberals.  Beyond the
Masons,  and  unknown  to  them,  though   formed
generally   from  them,  lay  the  deadly  secret
conclave which, nevertheless, used  and  directed
them  for  the ruin of the world and of their own
selves. The next chapter contains  a  translation
of  the  document,  or  “instructions”, as it was
called,  addressed  by  Piccolo  Tigre   to   the
Piedmontese lodges of the Carbonari.


XV

LETTER OF PICCOLO TIGRE

“IN  the  impossibility in which our brothers and
friends find themselves, to say,  as  yet,  their
last  word, it has been judged good and useful to
propagate the light everywhere,  and  to  set  in
motion  all  that which aspires to move. For this
reason we do not cease to recommend  to  you,  to
affiliate  persons of every class to every manner
of association, no  matter  of  what  kind,  only
provided  that  mystery and secrecy should be the
dominant characteristics. All  Italy  is  covered
with    religious   confraternities,   and   with
penitents of divers colours. Do not fear to  slip
in  some  of  your  people into the very midst of
these  flocks,  led  as  they  are  by  a  stupid
devotion.  Let  our  agents  study  with care the
personnel of these confraternity  men,  and  they
will  see that little by little, they will not be
wanting in a harvest. Under a  pretext  the  most
futile,  but never political or religious, create
by  yourselves,  or,  better  yet,  cause  to  be
created by others, associations, having commerce,
industry, music, the fine arts, etc, for object.1
Reunite   in  one  place  or  another  –  in  the
sacristies or chapels  even  –  these  tribes  of
yours   as  yet  ignorant;  put  them  under  the
pastoral staff  of  some  virtuous  priest,  well
known,  but  credulous  and  easy to be deceived.
Then infiltrate  the  poison  into  those  chosen
hearts;  infiltrate it in little doses, and as if
by chance. Afterwards, upon reflection, you  will
yourselves  be  astonished  at your success. “The
essential thing is to  isolate  a  man  from  his
family,  to  cause  him to lose his morals. He is
sufficiently  disposed  by  the   bent   of   his
character  to  flee  from household cares, and to
run after easy pleasures and forbidden  joys.  He
loves  the long conversations of the café and the
idleness of shows. Lead him along,  sustain  him,
give  him  an  importance  of some kind or other;
discreetly teach him to grow weary of  his  daily
labours,  and  by  this  management, after having
separated  him  from  his  wife  and   from   his
children,  and after having shown him how painful
are all his duties, you will then excite  in  him
the  desire  of  another existence. Man is a born
rebel. Stir up the desire of rebellion  until  it
becomes  a  conflagration,  but  in such a manner
that the conflagration may not break out. This is
a  preparation for the grand work that you should
commence. When you shall have insinuated  into  a
few  souls  disgust  for  family and for religion
(the one nearly always follows in the wake of the
other),  let  fall  some words which will provoke
the desire of being  affiliated  to  the  nearest
lodge. That vanity of the citizen or the burgess,
to belong to Freemasonry, is something so  common
and  so  universal that it always makes me wonder
at human stupidity. I begin to be  astonished  at
not seeing the entire world knock at the gates of
all  the  Venerables,  and  demand   from   these
gentlemen  the  honour  to  be one of the workmen
chosen for the reconstruction of  the  temple  of
Solomon.  The  prestige  of the unknown exercises
upon men a  certain  kind  of  power,  that  they
prepare   themselves   with   trembling  for  the
phantasmagoric trials of the  initiation  and  of
the fraternal banquet.

“To  find  oneself  a  member of a lodge, to feel
oneself called  upon  to  guard,  from  wife  and
children,  a  secret  which  is never confided to
you, is for certain natures  a  pleasure  and  an
ambition.  The  lodges,  today,  can  well create
gourmands, they will never bring forth  citizens.
There is too much dining amongst right worshipful
and right reverend brethren of all the  Ancients.
But  they  form  a place of depot, a kind of stud
(breeding ground), a centre through which  it  is
necessary to pass before coming to us. The lodges
form but a relative evil, an evil tempered  by  a
false  philanthropy,  and by songs yet more false
as in France. All that is too  pastoral  and  too
gastronomic;  but  it  is  an  object which it is
necessary  to  encourage  without   ceasing.   In
teaching a man to raise his glass to his lips you
become possessed of his intelligence and  of  his
liberty,  you  dispose  of  him,  turn  him round
about,   and   study   him.   You   divine    his
inclinations, his affections, and his tendencies;
then, when he is ripe for us, we  direct  him  to
the secret society of which Freemasonry can be no
more than the antechamber.

“The Alta Vendita desires that under one pretence
or  another,  as many princes and wealthy persons
as possible should be introduced into the Masonic
lodges.  Princes  of a sovereign house, and those
who have not the legitimate hope of  being  kings
by  the grace of God, all wish to be kings by the
grace of a Revolution. The Duke of Orleans  is  a
Freemason,  the  Prince of Carignan was one also.
There are not wanting  in  Italy  and  elsewhere,
those  amongst  them,  who  aspire  to the modest
enough honours of the symbolic apron and  trowel.
Others  of  them are disinherited and proscribed.
Flatter all of their number who are ambitious  of
popularity;  monopolize them for Freemasonry. The
Alta Vendita will afterwards see what it  can  do
to  utilize  them  in  the  cause  of progress. A
prince who has not a kingdom to expect, is a good
fortune  for  us.  There are many of them in that
plight. Make Freemasons of them. The  lodge  will
conduct  them  to  Carbonarism.  A day will come,
perhaps, when the  Alta  Vendita  will  deign  to
affiliate them. While awaiting they will serve as
birdlime for the imbeciles, the  intriguing,  the
bourgeoisie,  and  the  needy. These poor princes
will serve our ends,  while  thinking  to  labour
only  for their own. They form a magnificent sign
board, and there are always fools  enough  to  be
found  who  are ready to compromise themselves in
the service of a conspiracy, of which some prince
or other seems to be the ringleader.

“Once  that  a  man, that a prince, that a prince
especially, shall have commenced to grow corrupt,
be  persuaded  that  he will hardly rest upon the
declivity. There is little morality even  amongst
the most moral of the world, and one goes fast in
the way of that progress. Do not then be dismayed
to  see  the  lodges  flourish, while Carbonarism
recruits itself with difficulty. It is  upon  the
lodges  that  we  count to double our ranks. They
form,  without  knowing   it,   our   preparatory
novitiate.  They  discourse  without end upon the
dangers of  fanaticism,  upon  the  happiness  of
social equality, and upon the grand principles of
religious  liberty.  They  launch  amidst   their
feastings     thundering     anathemas    against
intolerance and persecution. This  is  positively
more than we require to make adepts. A man imbued
with these fine things is not very far  from  us.
There  is  nothing  more  required than to enlist
him. The law of social progress is there, and all
there.  You  need not take the trouble to seek it
elsewhere. In  the  present  circumstances  never
lift  the mask. Content yourselves to prowl about
the Catholic sheepfold, but as good wolves  seize
in  the passage the first lamb who offers himself
in the desired conditions. The burgess  has  much
of  that  which  is good for us, the prince still
more. For all  that,  these  lambs  must  not  be
permitted  to turn themselves into foxes like the
infamous Carignan. The betrayal of the oath is  a
sentence of death; and all those princes, whether
they  are  weak   or   cowardly,   ambitious   or
repentant,  betray  us  or  denounce  us. As good
fortune would have it, they know little, in  fact
not anything, and they cannot come upon the trace
of our true mysteries.

“Upon the occasion of my last journey to  France,
I  saw  with profound satisfaction that our young
initiated exhibited an  extreme  ardour  for  the
diffusion  of  Carbonarism; but I also found that
they rather precipitated the movement  a  little.
As I think, they converted their religious hatred
too much into a political hatred. The  conspiracy
against  the Roman See should not confound itself
with  other  projects.  We  are  exposed  to  see
germinate  in  the  bosom  of  secret  societies,
ardent ambitions; and the ambitious, once masters
of  power,  may  abandon  us.  The route which we
follow is not as yet sufficiently well traced  so
as  to  deliver us up to intriguers and tribunes.
It is of absolute necessity to de-Catholicise the
world.  And  an  ambitious man, having arrived at
his end, will guard himself well  from  seconding
us.   The   Revolution   in  the  Church  is  the
Revolution en permanence.  It  is  the  necessary
overthrowing  of  thrones  and  dynasties. Now an
ambitious man cannot really wish these things. We
see  higher and farther. Endeavour, therefore, to
act for us, and to  strengthen  us.  Let  us  not
conspire  except  against  Rome. For that, let us
serve ourselves with all kinds of incidents;  let
us  put  to profit every kind of eventuality. Let
us  be  principally  on  our  guard  against  the
exaggerations  of zeal. A good hatred, thoroughly
cold, thoroughly calculated, thoroughly profound,
is  of more worth than all these artificial fires
and all these declamations of  the  platform.  At
Paris  they cannot comprehend this, but in London
I have seen men who seized better upon our  plan,
and  who  associated  themselves  to us with more
fruit. Considerable offers have been made to  me.
Presently  we shall have a printing establishment
at Malta placed at our disposal. We shall then be
able with impunity, with a sure stroke, and under
the British flag, to  scatter  from  one  end  of
Italy to the other, books, pamphlets, etc., which
the Alta Vendita shall judge  proper  to  put  in
circulation.”

This document was issued in 1822. Since then, the
instructions it gives have been constantly  acted
upon  in  the  lodges of Carbonarism, not only in
Italy  but  everywhere  else.  “Prowl  about  the
Catholic  sheepfold and seize the first lamb that
presents himself  in  the  required  conditions.”
This,   and   the  order  to  get  into  Catholic
confraternities, were as  well  executed  by  the
infamous Carey under the influence of “No. 1”, as
they  were  by  any   Italian   conspirator   and
assassin,   under  the  personal  inspiration  of
Piccolo Tigre. Carey, the loud-spoken Catholic  –
the  Catholic who had Freemason or Orange friends
able to assist him in the truly  Masonic  way  of
getting members of the craft as Town-Councillors,
or Aldermen, or Members of Parliament –  was,  we
now  know, a true secret-society hypocrite of the
genuine Italian  type.  He  prowled  with  effect
round  the  Catholic  sheepfold.  He joined “with
fruit” the confraternities of the Church.

Another curious instruction  given  by  the  Alta
Vendita  to the Carbonari of the lower lodges, is
the way to catch a  priest  and  make  the  good,
simple  man, unconsciously aid the designs of the
revolutionary   sectaries.   In   the   permanent
instruction of the Alta Vendita, given to all the
lodges, you will recollect the passage I read for
you  relative  to  the  giving  of  bad  names to
faithful Prelates who may be too knowing  or  too
good  to  do  the  work  of the Carbonari against
conscience, God, and the souls of men. “Ably find
out   the   words  and  the  ways  to  make  them
unpopular” is the sum of that advice. Has it  not
been  attempted  amongst  ourselves? But the main
advice of the permanent instruction is to  seduce
the clergy. The ecclesiastic to be deceived is to
be led on  by  patriotic  ardour.  He  is  to  be
blinded  by a constant, though, of course, false,
and fatal popularity. He is to  be  made  believe
that  his  course,  so very pleasant to flesh and
blood, is not only the  most  patriotic  but  the
best  for  religion.  “A  free  Church  in a free
State”, was the  cry  with  which  the  sectaries
pulled  down  the altars, banished the religious,
seized upon Church property, robbed the Pope, and
despoiled     the    Propaganda.    There    were
ecclesiastics so far deceived, at one time, as to
be   led  away  by  these  cries  in  Italy,  and
ecclesiastics  have  been  deceived,  if  not  by
these,  at  least  by  cries  as  false and fatal
elsewhere to  our  knowledge.  The  seduction  of
foremost  ecclesiastics,  prelates,  and bishops,
was the general policy of the sect at all  times,
and it remains so everywhere to this day.

The rank and file of the Carbonari had to do with
local priests and local men of  influence.  These
were, if possible, to be corrupted, unnerved, and
seduced. Each Carbonaro was ordered  to  try  and
corrupt  a  fellow Christian, a man of family, by
means that the devil himself incarnate could  not
devise better for the purpose.

At  the  end of his letter, Piccolo Tigre glances
at means of corruption which he hoped then –  and
his  hopes  were  soon  realized to the full – to
have in operation for the scattering  of  Masonic
“light”   throughout   Italy.   We  have  another
document which will enable us  to  judge  of  the
nature  of  this  “light”.  It  is contained in a
letter from Vindex to Nubius, and  was  meant  to
cause  the  ideas  of  the  Alta  Vendita to pass
through  the  lodges.  It  is   found   in   that
convenient  form  of questioning which the Sultan
propounds to the Sheik-ul-Islam when he wants  to
make  war.  He  puts  his  reasons  in  a  set of
questions, and  the  Sheik  replies  in  as  many
answers.  Then  the  war is right in the sight of
Allah, and so all Islam go to fight in a  war  so
sanctified.  The  new  Islam  does  the  same.  A
skilfully devised set of questions are posed  for
the  consideration  of  one  member  of  the Alta
Vendita by another, and the answer which has been
well  concocted  in secret conclave, is of course
either given or implied to be given by the nature
of   the   case.  The  horrible  quality  of  the
diabolical measures proposed by Vindex to  Nubius
in  this  form for the desired destruction of the
Church,    cannot    be    surpassed.    If    he
discountenances  assassination,  it  is  not from
fear or loathing of  that  frightful  crime,  but
simply  because  it  is  not  the best policy. He
certainly did fall in upon  the  only  blow  that
could  – if that were possible, which, thank God,
it is not – destroy the Church of God, and place,
as he well says, Catholicism in the tomb. This is
a translation of the document:–

CASTELLAMARE, 9th August, 1838.

“The  murders  of   which   our   people   render
themselves   culpable   now  in  France,  now  in
Switzerland, and always in Italy, are  for  us  a
shame  and  a  remorse.  It  is the cradle of the
world, illustrated by the epilogue  of  Cain  and
Abel,  and  we are too far in progress to content
ourselves with such means. To what  purpose  does
it  serve  to kill a man? To strike fear into the
timid and to keep audacious hearts far  from  us?
Our   predecessors   in   Carbonarism   did   not
understand their power. It is not in the blood of
an isolated man, or even of a traitor, that it is
necessary to exercise it; it is upon the  masses.
Let  us not individualize crime. In order to grow
great, even to the proportions of patriotism  and
of  hatred  for  the  Church,  it is necessary to
generalize it. A stroke of the  dagger  signifies
nothing,  produces  nothing.  What does the world
care for a few  unknown  corpses  cast  upon  the
highway  by  the  vengeance  of secret societies?
What matters it to the world, if the blood  of  a
workman, of an artist, of a gentleman, or even of
a prince, has flown in virtue of  a  sentence  of
Mazzini,  or  certain  of his cut-throats playing
seriously at the Holy Vehme? The  world  has  not
time  to  lend  an  ear  to the last cries of the
victim. It passes on and forgets: it  is  we,  my
Nubius,  we  alone,  that  can suspend its march.
Catholicism has no more fear of a  well-sharpened
stiletto  than  monarchies  have,  but  these two
bases of social order can fall by corruption. Let
us  then  never  cease to corrupt. Tertullian was
right in saying, that the blood  of  martyrs  was
the  seed  of  Christians. Let us, then, not make
martyrs, but let us popularise vice  amongst  the
multitudes.  Let  us  cause them to draw it in by
their  five  senses;  to  drink  it  in;  to   be
saturated  with  it; and that land which Aretinus
has sown  is  always  disposed  to  receive  lewd
teachings. Make vicious hearts, and you will have
no more Catholics.  Keep  the  priest  away  from
labour,   from   the  altar,  from  virtue.  Seek
adroitly to otherwise occupy his thoughts and his
hours.  Make him lazy, a gourmand, and a patriot.
He  will  become   ambitious,   intriguing,   and
perverse.  You  will  thus  have a thousand times
better accomplished your task, than  if  you  had
blunted the point of your stiletto upon the bones
of some poor wretches. I do not wish, nor do  you
any  more, my friend Nubius, to devote my life to
conspiracies, in order to be dragged along in the
old ruts.

“It   is   corruption   en  masse  that  we  have
undertaken: the corruption of the people  by  the
clergy,  and  the  corruption  of  the  clergy by
ourselves; the corruption which ought, one day to
enable  us  to put the Church in her tomb. I have
recently heard one of our friends, laughing in  a
philosophic  manner  at  our projects, say to us:
‘in order to destroy Catholicism it is  necessary
to  commence by suppressing woman.’ The words are
true in a sense; but  since  we  cannot  suppress
woman,  let  us  corrupt  her  with  the  Church,
corruptio optimi pessima. The object we  have  in
view is sufficiently good to tempt men such as we
are; let us not separate ourselves  from  it  for
some    miserable    personal   satisfaction   of
vengeance. The best poniard with which to  strike
the  Church is corruption. To work, then, even to
the very end.”

The horrible programme of impurity here  proposed
was  at  once  adopted.  It  was after all but an
attempt more determined than ever, to spread  the
immorality  of which Voltaire and his school were
the  apostles.  At  the  time  the  Alta  Vendita
propounded this infernal plan they were resisting
an inroad upon their authority  on  the  part  of
Joseph  Mazzini, just then coming into notoriety,
who, however, overcame them.

Mazzini   developed   and    taught,    in    his
grandiloquent  style,  as  well  as practised the
doctrine of assassination2 which formed, we know,
a part of the system of all secret societies, and
which the Alta Vendita  deprecated  because  they
feared  that  it  was  about to be employed, just
then, against the  members  of  their  own  body.
Mazzini  speaks of having arisen from his bed one
morning fully satisfied as to the  lawfulness  of
removing   whomsoever  he  might  be  pleased  to
consider  an  enemy  by  the  dagger,  and  fully
determined  to  put  that horrible principle into
execution. He cherished it as the simplest  means
given  to  an oppressed people to free themselves
from tyrants. But however  much  he  laboured  to
make  his terrible creed plausible, as being only
permissible against tyrants and traitors, it  was
readily foreseen how easily it could be extended,
until  it  became  a  capital  danger   for   the
sectaries  themselves.  Human  nature could never
become so base and so blinded as  not  to  revolt
against  a  principle  so pernicious. It may last
for a season amidst the  first  pioneers  of  the
Alta  Vendita,  amongst  the Black-Hand in Spain,
amongst the  Nihilists  in  Russia,  amongst  the
Invincibles     in     Ireland,    amongst    the
Trade-Unionists  of  the   Bradlaugh   stamp   in
England,  or  amongst the Communists of Paris. It
may serve as  a  means  to  hold  in  terror  the
unfortunate  prince  or leader who may be seduced
in youth or manhood to join secret societies from
motives  of  ambition; and when that ambition was
gratified, might refuse to  go  the  lengths  for
Socialism  which  the  Alta Vendita required. But
otherwise assassination  did  not  by  experience
prove  such a sovereign power in the hands of the
Carbonari as Mazzini expected.  His  more  astute
associates  soon found out this; and not from any
qualms of conscience, but from a strong sense  of
its  inexpediency for their ends, they determined
to reject it. They found out  a  more  effective,
though a far more infamous, way for attaining the
dark  mastery  of  the  world.  It  was  by   the
assassination  not  of  bodies  but of souls – by
deliberate, systematic and persevering  diffusion
of immorality.3

The  Alta  Vendita,  then,  sat  down  calmly  to
consider  the  best  means  to  accomplish   this
design.  Satan and his fallen angels could devise
no more efficacious methods than they found  out.
They  resolved to spread impurity by every method
used in the past by demons to tempt men  to  sin,
to make the practice of sin habitual, and to keep
the unhappy victim in the state  of  sin  to  the
end.   They  had,  being  living  men,  means  to
accomplish this purpose, which devils  could  not
use   without   the   aid   of   men.   Christian
civilization established upon the  ruins  of  the
licentiousness  of  Paganism  had  kept  European
society pure. Vice, when it did  appear,  had  to
hide   its   head   for  shame.  Public  decency,
supported by public opinion,  kept  it  down.  So
long  as morality existed as a recognized virtue,
the  Revolution  had  no  chance   of   permanent
success;  and  so  the  men  of  the Alta Vendita
resolved to bring back the world to  a  state  of
brutal  licentiousness not only as bad as that of
Paganism, but  to  a  state  at  which  even  the
morality  of the Pagans would shudder. To do this
they proceeded with caution. Their first  attempt
was  to  cause  vice  to  lose  its  conventional
horror,  and  to  make   it   free   from   civil
punishment. The unfortunate class of human beings
who make a sad trade in sin,  were  to  be  taken
under  the  protection of the law, and to be kept
free from disease at the expense  of  the  State.
Houses were to be licensed, inspected, protected,
and given over to their purposes.  The  dishonour
attached  to their infamous condition was, so far
as the law could effect it,  to  be  taken  away.
That  wholesome  sense  of  danger  and  fear  of
disease which  averted  the  criminally  disposed
from sin was to disappear. The agents of the Alta
Vendita had instructions to increase  the  number
and   the   seductiveness  of  those  unfortunate
beings, while the State, when revolutionized, was
to  close  its  eyes  to  their  excesses, and to
connive at their attempts upon the youth  of  the
country.  They  were to be planted close to great
schools and universities, and wherever else  they
could ruin the rising generation in every country
in which the sect should obtain power.

Then literature was  systematically  rendered  as
immoral   as   possible,   and  diffused  with  a
perseverance and labour worthy of a better cause.
Railway  stations,  newspaper stands, book shops,
and restaurants, were made to teem with  infamous
productions,   while   the  same  were  scattered
broadcast to the people over every land.

The teaching of the Universities and of  all  the
middle  schools  of the State, was not only to be
rendered Atheistic and hostile to  religion,  but
was actually framed to demoralize the unfortunate
alumni at a season of life always but  too  prone
to vice.

Finally, besides the freest licence for blasphemy
and immorality, and the exhibition and  diffusion
of  immoral  pictures, paintings, and statuary, a
last attempt was to be made upon  the  virtue  of
young  females  under the guise of educating them
up to the standard of human progress.

Therefore, middle and  high-class  schools  were,
regardless  of expense, to be provided for female
children, who should be, at any cost,  taken  far
away  from the protecting care of nuns. They were
to be taught in schools directed by lay  masters,
and  always  exposed  to such influences as would
sap, if not destroy, their purity, and, as a sure
consequence,  their  faith.  These  schools  have
since been the order of the day with Masonry  all
over  the world. “If we cannot suppress woman let
us corrupt her with the Church”, said Vindex, and
they have faithfully acted upon this advice.

The terrible society which planned these infernal
means for destroying religion, social order,  and
the  souls  of  men, continued its operations for
many years. Its  “permanent  instruction”  became
the Gospel of all the secret societies of Europe.
Its  agents,  like   Piccolo   Tigre,   travelled
unceasingly  in  every  country.  Its orders were
received, according to the system of Masonry,  by
the  heads and the rank and file of the lodges as
so many inevitable decrees. But unfortunately for
the world, it permitted too much political action
to the second lines of the great  conspiracy.  In
the  latter,  ambitious spirits arose, who, while
embracing to the full the doctrines  of  Voltaire
and  the  principles of Weishaupt, began to think
that the Alta Vendita  halted  actual  revolution
too  much.  This  state of feeling became general
when  that  high  lodge  refused  admittance   to
Mazzini,   who   wished  to  become  one  of  the
invisible forty – the  number  beyond  which  the
supreme  governing body never permitted itself to
pass.

The jealousy  of  Nubius  –  for  jealousy  is  a
quality  of  demons  not wanting from the highest
intelligence in  Atheistic  organization  to  the
lowest – prevented his being admitted. But he was
already far too powerful with the rank  and  file
of  the  Carbonari  to  be refused a voice in the
supreme management. He raised a cry  against  the
old  chiefs as being impotent and needing change.
Nubius consequently passed mysteriously away.  M.
Crétineau-Joly4 is clearly of opinion that it was
by poison; and  as  it  was  a  custom  with  the
unfortunate   chief   to   betray   for  his  own
protection, or for  punishment,  some  lodges  of
Carbonari  to  the  Pontifical  Government, it is
more than probable that it was by  his  provision
or information that the same Government came into
the possession of the whole archives of the  Alta
Vendita, and that the Church and society have the
documents which I have quoted  and  others  still
more  valuable  to  guide them in discovering and
defeating the attempts of organized Atheism.

The Alta Vendita subsequently  passed  to  Paris,
and  since  it is believed, to Berlin. It was the
immediate  successor  of  the  Inner  Circle   of
Weishaupt.  It  may  change  in the number of its
adepts and in the places of its meetings, but  it
always  subsists.  There  is over it a recognized
Chief  like  Nubius  or  Weishaupt.  But  in  his
lifetime  this Chief is usually unknown, at least
to the world outside “Illuminated” Masonry. He is
unknown  to  the  rank  and  file  of  the common
lodges. But he wields a power which, however,  is
not, as in the case of Nubius and Mazzini, always
undisputed. Since that time, if  not  before  it,
there  have been two parties under its Directory,
each having its own duties, well defined.


XVI

THE INTELLECTUAL AND THE WAR PARTY IN MASONRY

ECKERT1   shows   that   at  present  all  secret
societies are divided  into  two  parties  –  the
party of direction and the party of action or war
party. The duty of the intellectual party  is  to
plot and to contrive; that of the party of action
is to combine, recruit, excite  to  insurrection,
and  fight.  The  members  of  the  war party are
always members of the intellectual party, but not
vice versa. The war party thus know what is being
plotted. But the other party, concealed as common
Freemasons  amongst the simpletons of the lodges,
cover both sections from danger. If the war party
succeed,  the  peace  party  go forward and seize
upon the offices of state and the reins of power.
Their  men go to the hustings, make speeches that
suit, are written up in the press, which, all the
world  over, is under Masonic influence. They are
cried up by the adroit  managers  of  mobs.  They
become   the   deputies,   the   ministers,   the
Talleyrands,  the  Fouchés,  the  Gambettas,  the
Ferrys;  and  of  course  they make the war party
generals, admirals, and officers of the army, the
navy, and the police. If the war party fails, the
intellectual party, who close their lodges during
the  combat,  appear  afterwards as partisans, if
possible, of the conquering  party,  or  if  they
cannot  be  that,  they  silently  conspire. They
manage to  get  some  friends  into  power.  They
agitate.  They,  in  either  case,  come  to  the
assistance  of  the  defeated  war  party.   They
extenuate   the   faults,  while  condemning  the
heedless rashness of  ill-advised,  good-natured,
though too ardent, young men. They cry for mercy.
They move the popular compassion. In  time,  they
free  the  culprits,  and  thus  prepare  for new
commotions.

All Freemasonry has been long  thus  adapted,  to
enable  the  intellectual party to assist the war
party in distress. It  must  be  remembered  that
every  Carbonaro is in reality a Freemason. He is
taught the passes and can manipulate the  members
of  the  craft. Now, at the very threshold of the
admission of a member to Freemasonry, the  Master
of  the  Lodge,  the  “Venerable”,  thus solemnly
addresses him:–

“Masons”, says he, “are obliged  to  assist  each
other  by  every  means,  when  occasion  offers.
Freemasons ought not  to  mix  themselves  up  in
conspiracies;  but  if  you  come  to know that a
Freemason is engaged in  any  enterprise  of  the
kind,  and has fallen a victim to his imprudence,
you ought to have compassion upon his misfortune,
and  the  Masonic bond makes it a duty for you to
use all your influence and the influence of  your
friends,  in  order  to  diminish  the  rigour of
punishment in his favour.”

From this it will be seen, with what astute  care
Masonry   prepares   its   dupes  from  the  very
beginning,  to  subserve  the  purposes  of   the
universal  Revolution.  Under  plea of compassion
for a brother in  distress,  albeit  through  his
supposed  imprudence, the Mason’s duty is to make
use not only of all his own influence,  but  also
“of  the  influence  of  his  friends”, to either
deliver him altogether from the  consequences  of
what  is called “his misfortune”, or “to diminish
the rigour of his punishment”.

Masonry, even in its most  innocent  form,  is  a
criminal  association.  It  is  criminal  in  its
oaths, which are at best rash; and it is criminal
in promising obedience to unknown commands coming
from  hidden  superiors.  It  always,  therefore,
sympathises  with  crime.  It hates punishment of
any repressive kind, and  does  what  it  can  to
destroy  the  death  penalty  even for murder. In
revolution, its common practice is to open gaols,
and  let felons free upon society. When it cannot
do  this,  it  raises  on  their  behalf  a  mock
sympathy. Hence we have Victor Hugo pleading with
every  Government  in   Europe   in   favour   of
revolutionists;   we  have  the  French  Republic
liberating the Communists; and there is a  motion
before  the  French Parliament to repeal the laws
against   the   party   of   dynamite    –    the
Internationalists,  whose  aim is the destruction
of every species  of  religion,  law,  order  and
property,   and  the  establishment  of  absolute
Socialism.  With  ourselves,  there  is   not   a
revolutionary  movement  created,  that we do not
find at  the  same  time  an  intellectual  party
apparently  disconnected  with  it,  often  found
condemning  it  but  in  reality  supporting   it
indirectly  but  zealously. The Odgers and others
of the Trades Union, for  instance,  will  murder
and  burn;  but  it  is  the  Bradlaughs  and men
theorising in Parliament if they can, or  on  the
platform  if  they  cannot, who sustain that very
party of action. They secretly  sustain  what  in
public  they strongly reprobate, and if necessary
disown and denounce. This is a  point  worthy  of
deep  consideration, and shows more than anything
else, the ability and astuteness with  which  the
whole organization has been planned.

Again,  we must remember, that while the heads of
the party of action are well aware of the  course
being  taken  by  the intellectual party, it does
not follow that the intellectual party  know  the
movements  of  the  party  of action, or even the
individuals, at least so far as the rank and file
are  concerned.  It  therefore can happen in this
country, that Freemasons or  others  who  are  in
communication  only  with  the Supreme Council on
the Continent, get  instructions  to  pursue  one
line  of conduct, and that the war party for deep
reasons get instructions  to  oppose  them.  This
serves,   while  preventing  the  possibility  of
exposure, to  enable  the  work  of  the  Infidel
Propaganda  to  be  better done. It is the deeply
hidden Chief and his  Council  that  concoct  and
direct  all. They wield a power with which, as is
well known, the diplomacy of every nation in  the
world  must  count.  There are men either of this
Council, or in the first  line  of  its  service,
whom   it  will  never  permit  to  be  molested.
Weishaupt, Nubius,  Mazzini,  Piccolo  Tigre,  De
Witt,  Misley,  Garibaldi,  Number One, Hartmann,
may have been arrested, banished, etc., but  they
never  found  the  prison that could contain them
long, nor the country  that  would  dare  deliver
them up for crime against law or even life. It is
determined by the Supreme Directory that  at  any
cost,  the  men  of  their  first lines shall not
suffer; and from the beginning  they  have  found
means  to  enforce that determination against all
the crowned heads of  Europe.  Now  the  man  who
succeeded  to  the Chieftaincy of this formidable
conspiracy when Nubius passed away was none other
than Lord Palmerston.


XVII

LORD PALMERSTON

IT  is  with difficulty that one can believe that
Lord Palmerston  knew  the  veritable  secret  of
Freemasonry, and that for the greater part of his
career he was the real master, the  successor  of
Nubius,  the  Grand  Patriarch of the Illuminati,
and  as  such,  the  Ruler  of  all  the   secret
societies  in  the  world.  As  a  Statesman, the
distinguished nobleman had  dealings  of  a  very
close  character  with  Mazzini, Cavour, Napoleon
III, Garibaldi, Kossuth, and  the  other  leading
revolutionary  spirits  of Europe in his day, but
it was never for a moment suspected that he  went
so  far as to accept the supreme direction of the
whole dark and  complex  machinery  of  organized
Atheism,  or  sacrificed the welfare of the great
country he was supposed to serve so ably  and  so
well,  to  the  designs  of  the  terrible secret
conclave whose acts and tendencies were  so  well
known  to him. But the mass of evidence collected
by Father Deschamps and  others1  to  prove  Lord
Palmerston’s complicity with the worst designs of
Atheism against Christianity and monarchy  –  not
even  excepting  the  monarchy of England – is so
weighty,  clear,  and  conclusive,  that  it   is
impossible   to   refuse   it   credence.  Father
Deschamps brings forward in proof  the  testimony
of    Henry   Misley,   one   of   the   foremost
Revolutionists of  the  period,  when  Palmerston
reigned  over  the secret Islam of the Sects, and
other no  less  important  testimonies.  These  I
would wish, if time permitted, to give at length.
But  the  whole  history,  unhappily,   of   Lord
Palmerston  proves  them.  In  1809,  when but 23
years of age, we find him  War  Minister  in  the
Cabinet  of  the Duke of Portland. He remained in
this office until  1828,  during  the  successive
administrations  of  Mr.  Percival,  the  Earl of
Liverpool, Mr. Canning, Lord  Goderick,  and  the
Duke  of  Wellington.  He  left  his  party – the
Conservatives  –  when  the  last-named   Premier
insisted  upon  accepting  the resignation of Mr.
Huskisson. In 1830, he accepted the  position  of
Foreign  Secretary  to  the Whig Ministry of Earl
Grey. Up to this period he must  have  been  well
informed   in  the  policy  of  England.  He  saw
Napoleon in the fullness of youth, and he saw his
fall.  He knew and approved of the measures taken
after that event by the advisers  of  George  IV,
for  the  conservation of legitimate interests in
Europe, and for the preservation for the Pope  of
the Papal States. The balance of power, as formed
by the Congress of Vienna, was considered by  the
wisest  and most patriotic English statesmen, the
best  safeguard   for   British   interests   and
influence  on the Continent. While it existed the
multitude of small States in  Italy  and  Germany
could   be   always  so  manipulated  by  British
diplomacy,  as  effectually   to   prevent   that
complete  isolation  which England feels today so
keenly, and which may prove so disastrous  within
a  short  period  to  her best interests. If this
sound  policy  has  been  since  changed,  it  is
entirely  owing to Palmerston, who appears, after
leaving the ranks of the Tories, to  have  thrown
himself   absolutely   into  the  hands  of  that
Liberalistic Freemasonry, which, at  the  period,
began  to  show its power in France and in Europe
generally. On his accession to the Foreign Office
in  1830,  he  found  the  Cabinet freed from the
influence of George  IV,  and  from  Conservative
traditions; and he at once threw the whole weight
of his energy, position and  influence  to  cause
his government to side with the Masonic programme
for revolutionizing Europe.  With  his  aid,  the
sectaries  were  able to disturb Spain, Portugal,
Naples, the States of the Church, and  the  minor
States  of  Italy.  The  cry for a constitutional
Government received his support in every State of
Europe,  great  and  small.  The  Pope’s temporal
authority  and  every  Catholic   interest   were
assailed.  England,  indeed,  remained quiet. Her
people  were  fascinated  by  that  fact.   Trade
interest  being  served  by  the  distractions of
other States, and religious bigotry gratified  at
seeing  the  Pope,  and  every  Catholic  country
harassed, they all gave a willing, even a  hearty
support  to the policy of Palmerston. They little
knew that it was dictated,  not  by  devotion  to
their  interests,  but  in  obedience to a hidden
power of which Palmerston had become the dupe and
the  tool,  and  which permitted them to glory in
their own quiet, only to  gain  their  assistance
and,  on  a  future  day, to compass with greater
certainty their ruin.  Freemasonry,  as  we  have
already  seen,  creates  many  “figurehead” Grand
Masters from the princes of reigning  houses  and
the  foremost  statesmen  of  nations,  to  whom,
however, it only shows a small part of  its  real
secrets.  Palmerston  was  an  exception  to this
rule. He was admitted into the very  recesses  of
the  Sect.  He  was made its Monarch, and as such
ruled  with  a  real  sway  over  its  realms  of
darkness.  By  this  confidence he was flattered,
cajoled, and finally entangled beyond the hope of
extrication  in  the  meshes of the sectaries. He
was a noble, without a hope of  issue,  or  of  a
near  heir to his title and estates. He therefore
preferred the designs of the Atheistic conspiracy
he  governed,  to  the  interests  of the country
which employed him, and he sacrificed England  to
the  projects of Masonry. As he advanced in years
he appears to have grown more infatuated with his
work.  In  1837, in or about the time when Nubius
was carried off  by  poison,  Mazzini,  who  most
probably  caused that Chief to disappear, and who
became the leader of the party of  action,  fixed
his permanent abode in London. With him came also
several counsellors of the “Grand Patriarch”, and
from  that  day forward the liberty of Palmerston
to move England in any direction, except  in  the
interest  of  the  secret conspiracy, passed away
for  ever.  Immediately,  plans  were  elaborated
destined  to  move  the  programme  of  Weishaupt
another step towards  its  ultimate  completion.2
These   were,   by   the   aid   of  well-planned
Revolutions, to create one  immense  Empire  from
the small German States, in the centre of Europe,
under the house of Brandenburg;  next  to  weaken
Austrian   dominion;   then   to  annihilate  the
temporal  sovereignty  of  the   Pope,   by   the
formation  of a United Kingdom of Italy under the
provisional government of the house of Savoy; and
lastly,  to  form  of  the  discontented  Polish,
Hungarian,   and   Slavonian   populations,    an
independent  kingdom  between Austria and Russia.

After an interval during which these  plans  were
hatched,  Palmerston  returned to office in 1846,
and then the influence of  England  was  seen  at
work,  in the many revolutions which broke out in
Europe  within  eighteen  months  afterwards.  If
these  partly failed, they eventuated at least in
giving a Masonic Ruler to France in the person of
the   Carbonaro,   Louis   Napoleon.   With   him
Palmerston  instantly  joined  the  fortunes   of
England,   and   with  him  he  plotted  for  the
realization of his Masonic ideas to the very  end
of  his  career.  Now here comes a most important
event, proving beyond question the  determination
of  Palmerston  to  sacrifice  his country to the
designs of the Sect he  ruled.  The  Conservative
feeling  in  England  shrank  from  acknowledging
Louis Napoleon or approving of his  coup  d’état.
The    country    began   to   grow   afraid   of
revolutionists,  crowned   or   uncrowned.   This
feeling  was  shared  by  the  Sovereign,  by the
Cabinet, and by the Parliament, so far that  Lord
Derby  was  able to move a vote of censure on the
Government, because of the foreign policy of Lord
Palmerston.  For  Palmerston,  confiding  in  the
secret strength he wielded,  and  which  was  not
without  its  influence in England herself, threw
every consideration of loyalty, duty, and  honour
overboard,  and  without  consulting his Queen or
his colleagues, he sent,  as  Foreign  Secretary,
the  recognition of England to Louis Napoleon. He
committed England to the Empire,  and  the  other
nations of Europe had to follow suit.

On   this  point  Chambers’  Encyclopaedia,  Art.
“Palmerston”,  has  the  following  notice:–  “In
December,  1852,  the  public was startled at the
news that Palmerston was no longer  a  member  of
the   Russell   Cabinet.  He  had  expressed  his
approbation of the coup d’état of Louis  Napoleon
(gave  England’s  official  acknowledgment of the
perpetration)  without  consulting   either   the
Premier  or  the  Queen; and as explanations were
refused, Her Majesty exercised her constitutional
right of dismissing her minister.” Palmerston had
also audaciously interpolated  despatches  signed
by  the  Queen. He acted, in fact, as he pleased.
He had the agents of his  dark  realm  in  almost
every Masonic lodge in England. The Press at home
and abroad, under Masonic  influences,  applauded
his  policy.  The Sect so acted that his measures
were productive of immediate success. His manner,
his  bonhomie,  his  very  vices  fascinated  the
multitude. He won the confidence of  the  trading
classes,  and  held  the  Conservatives  at  bay.
Dismissed by the Sovereign, he soon returned into
power her master, and from that day to the day of
his death ruled England  and  the  world  in  the
interests  of  the Atheistic Revolution, of which
he thought himself the master spirit.3

We   shall   see   the   truth    of   this  when
considering  the political action of the  Sect he
led, but first it will  be  necessary  to  glance
at what the Church and Christianity generally had
to suffer  in  his day.


XVIII

WAR OF THE INTELLECTUAL PARTY

DURING   what   may   be   called  the  reign  of
Palmerston, the war  of  the  intellectual  party
against  Christianity,  intensified  in  the dark
counsels of the Alta Vendita, became  accentuated
and  general throughout Europe. It chiefly lay in
the  propagandism  of  immorality,  luxury,   and
naturalism  amongst  all  classes of society, and
then in the spread of Atheistic and revolutionary
ideas.  During the time of Palmerston’s influence
not one iota of the advices of the  Alta  Vendita
was  permitted to be wasted. Wherever, therefore,
it was possible to advance the  programme  mapped
out in the “Permanent Instruction”, in the letter
of Piccolo Tigre, and in the advices  of  Vindex,
that  was  done  with  effect. We see, therefore,
France, Italy, Germany, Spain, America,  and  the
rest  of  the world, deluged with immoral novels,
immodest prints, pictures, and statues, and every
legislature  invited  to  legalise  a  system  of
prostitution, under pretence of expediency, which
gave   security   to   sinners,  and  a  kind  of
recognized status to  degraded  women.  We  find,
wherever  Masonry  could  effect  it,  these  bad
influences brought to bear upon the universities,
the  army,  the  navy,  the training schools, the
civil service, and  upon  the  whole  population.
“Make  corrupt  hearts  and you will have no more
Catholics”, said Vindex, and faithfully, and with
effect,  the  secret  societies  of  Europe  have
followed that advice. Hence, in France under  the
Empire,  Paris,  bad enough before, became a very
pandemonium of vice; and Italy just in proportion
to   the  conquests  of  the  Revolution,  became
systematically corrupted on the very  lines  laid
down by the Alta Vendita.

Next,  laws subversive of Christian morality were
caused to  be  passed  in  every  State,  on,  of
course,  the  most plausible pretexts. These laws
were first that of divorce, then,  the  abolition
of    impediments    to    marriage,    such   as
consanguinity,  order,  and  relationship,  union
with  a  deceased  wife’s  sister,  etc. Well the
Infidels knew that in proportion as nations  fell
away  from the holy restraints of the Church, and
as the sanctity and inviolability of the marriage
bond  became  weakened,  the  more  Atheism would
enter into the human family.

Moreover,  the  few  institutions  of  a  public,
Christian   nature  yet  remaining  in  Christian
States were to be removed one  after  another  on
some   skilfully  devised,  plausible  plea.  The
Sabbath which in the Old as well as  in  the  New
Dispensation  proved  so  great  an  advantage to
religion and to man – to nations as  well  as  to
individuals – was marked out for desecration. The
leniency of the Church  which  permitted  certain
necessary  works  on  Sunday, was taken advantage
of, and the  day  adroitly  turned  into  one  of
common trading in all the great towns of Catholic
Continental Europe.  The  Infidels,  owing  to  a
previous  determination arrived at in the lodges,
clamoured for  permission  to  open  museums  and
places  of public amusement on the days sacred to
the services of religion, in  order  to  distract
the  population from hearing Mass and worshipping
God. Not that  they  cared  for  the  unfortunate
working  man.  If the Sabbath ceased tomorrow, he
would be the slave on Sunday that they leave  him
to be during the rest of the week. The one day of
rest would be torn from the labouring population,
and  their  lot  drawn nearer than before to that
absolute slavery  which  always  did  exist,  and
would  exist  again, under every form of Idolatry
and Infidelity. Pending the reduction of  men  to
Socialism,  the  secret  conclave  directing  the
whole mass of  organized  Atheism  has  therefore
taken  care that in order to withdraw the working
man from attending divine worship and hearing the
Word  of  God, theatres, cafés, pleasure gardens,
drinking saloons, and other still worse means  of
popular  enjoyment  shall  be  made  to exert the
utmost influence on him upon that day.  This  sad
influence   is   beginning  to  be  felt  amongst
ourselves. Then, besides the suppression of State
recognition  to  religion, chaplains to the army,
the navy, the hospitals, the prisons, etc.,  were
to  be  withdrawn  on  the  plea of expense or of
being unnecessary. Courts of Justice  and  public
assemblies were to be deprived of every Christian
symbol. This was  to  be  done  on  the  plea  of
religion  being  too  sacred  to  be permitted to
enter into such places. In courts, in society, at
dinners,  etc.,  Christian  habits,  like that of
grace  before  meals,   etc.,   or   any   social
recognition of God’s presence, were to be scouted
as  not   in   good   taste.   The   company   of
ecclesiastics  was  to  be shunned, and a hundred
other able  means  were  devised  to  efface  the
Christian   aspect  of  the  nations  until  they
presented an appearance more devoid  of  religion
than that of the very pagans.

But  of  all  the attacks made by Infidels during
the  reign  of  Palmerston,  that  upon  primary,
middle-class, and superior education was the most
marked, the most determined, and decidedly,  when
successful, the most disastrous.

We  must  remember  that from the commencement of
the  war  of  Atheism  on   Christianity,   under
Voltaire  and  the Encyclopaedists, this means of
doing mischief was the one most advocated by  the
chief leaders. They then accumulated immense sums
to diffuse their own bad literature amongst every
class. Under the Empire, the most disastrous blow
struck  by  the  Arch-Mason  Talleyrand  was  the
formation   of   a   monopoly  of  education  for
Infidelity  in  the  foundation  of   the   Paris
University.  But  it  was  left for the Atheistic
plotters of this century to perfect the  plan  of
wresting  the education of every class and sex of
the coming generations of men  from  out  of  the
hands   of   the  Church  and  the  influence  of
Christianity.

This plan was apparently elaborated as  early  as
1826  by  intellectual  Masonry.  About that time
appeared a dialogue between  Quintex  and  Eugene
Sue,  in  which after the manner of the letter of
Vindex to Nubius the whole programme of  the  now
progressing  education  war  was sketched out. In
this   the   hopes   which   Masonry   had   from
Protestantism  in  countries where the population
was mixed, were clearly expressed.  The  jealousy
of  rival  Sects was to be excited, and when they
could not agree, then the State was to be induced
to  do  away with all kinds of religion “just for
peace sake”, and establish schools  on  a  purely
secular  basis,  entirely  removed from “clerical
control”, and handed over to lay  teachers,  whom
in  time  Atheism  could  find means to “control”
most surely. But in  purely  Catholic  countries,
where  such  an  argument  as  the differences of
Sects could not be adduced, then the cry  was  to
be   against   clerical   versus   lay  teaching.
Religious teachers were to  be  banished  by  the
strong   hand,  as  at  present  in  France,  and
afterwards it could be  said  that  lay  teachers
were  not  competent or willing to give religious
instruction, and so that, too, in time, could  be
made to disappear.1

One  may  here  call to mind the fact that it was
while  Lord  Palmerston   directed   Masonry   as
Monarch,  and English policy as Minister, that an
insidious   attempt   was   made   to   introduce
secularism  into  higher  education in Ireland by
Queen’s Colleges, and into primary  education  by
certain  acts of the Board of National Education.
The fidelity of the Irish Episcopacy and the ever
vigilant    watchfulness   of   the   Holy   See,
disconcerted both plans, or neutralized them to a
great  extent.  Attempts of a like kind are being
made in England. There, by degrees, board schools
with  almost unlimited assistance from taxes have
been first made legal, and then  encouraged  most
adroitly.    The   Church   schools   have   been
systematically discouraged, and have now  reached
the  point  of  danger.  This  has been effected,
first, by  the  Masonry  of  Palmerston  in  high
places,  and  secondly, by the Masonry of England
generally, not in  actual  league  and  knowingly
with   the   dark   direction  I  speak  of,  but
unknowingly influenced by its well-devised  cries
for  the  spread  of  light, for the diffusion of
education amongst the masses, for the  banishment
of  religious  discord,  etc.  It was, of course,
never mentioned, that all the advantages cried up
could   be  obtained,  together  with  the  still
greater  advantage  of  a  Christian   education,
producing  a  future Christian population. It was
sedulously kept out of sight that the people  who
would be certain to use board schools, were those
who never went themselves to any church, and  who
would never think of giving religious instruction
of any kind to their children. Nothing  can  show
the power of Freemasonry in a stronger light than
the stupor it was able to cast over the  men  who
make   laws   in   both  Houses  of  the  English
Parliament, and who  were  thus  hoodwinked  into
training  up men fitted to take position, wealth,
and  bread  itself  from  themselves  and   their
children;  to subject, in another generation, the
moneyed classes of England to the lot that befell
other  blinded  “moneyed people” in France during
the last century. In England, the Freemasons had,
unfortunately,  the  Dissenters as allies. Hatred
for church schools  caused  the  latter  to  make
common  cause  with Atheists against God, but the
destruction of the Church of England  –  they  do
not  hope  for  the  destruction  of the vigorous
Catholic Church  of  the  country  –  will  never
compensate   even   Socinians  for  a  spirit  of
instructed  irreligion  in  England  –  a  spirit
which, in a generation, will be able and only too
willing to attempt Atheistic  levelling  for  its
own  advantage, and certainly not for the benefit
of  wealthy  Dissenters,  or  Dissenters   having
anything  at  all to lose. The same influences of
Atheism were potent, and for the same reasons, in
all  Australian legislatures. There the influence
of continental Freemasonry is  stronger  than  at
home,    and    conservative   influences   which
neutralize Atheistic movements of too  democratic
a  nature  in  England  and Scotland, are weaker.
Hence, in all Australian  Parliaments,  Acts  are
passed  with  but  a  feeble  resistance from the
Church Party, abolishing religious  education  of
every  kind,  and making all the education of the
country “secular, compulsory and free.” That  is,
without  religion, enforced upon every class, and
at the general expense of the State. Hence, after
paying the taxation in full, the Catholic and the
conscientious Christian of the Church of England,
have  to  sustain in all those colonies their own
system of education, and this, while  paying  for
the   other   system,   and   while  bearing  the
additional burden of  the  competition  of  State
schools, richly and completely endowed with every
possible requisite and luxury out of the  general
taxes.

A  final  feature in the education-war of Atheism
against  the  Church  especially,   and   against
Christianity  of  every  kind,  is  the attempted
higher education without religion of young girls.
The   expense   which  they  have  induced  every
legislature to  undertake  for  this  purpose  is
amazing;   and  how  the  nations  tolerate  that
expense is equally amazing. It  is  but  carrying
out  to  the letter the advice of Vindex:– “If we
cannot  suppress  woman,  let  us   corrupt   her
together with the Church.” For this purpose those
infamous  hot-beds  of  foul  vice,  “lodges   of
adoption”,  lodges for women, and “androgynes”, –
lodges for libertine  Masons  and  women  –  were
established  by  the  Illuminati of France in the
last century [18th]. For the same purpose schools
for  the  higher education of young girls are now
devised. This we  know  by  the  open  avowal  of
leading Masons. They were introduced into France,
Belgium, Italy, and Germany for  the  purpose  of
withdrawing  young  girls of the middle and upper
classes from the blessed, safe control of nuns in
convents, and of leading them to positive Atheism
by Infidel masters and Infidel  associates.  This
design of the lodges is succeeding in its mission
of terrible mischief; but, thank God, not amongst
the  daughters  of  respectable Christians of any
kind, who value the chastity, the honour, or  the
future  happiness  here and hereafter of that sex
of  their  children,  who  need  most  care   and
delicacy in educating.

In  the extract from the permanent instruction of
the Alta  Vendita,  you  have  already  seen  how
astutely the Atheists compassed the corruption of
youth in Universities. It is since notorious that
in  all  high  schools  over which they have been
able to obtain influence, the students have  been
deprived of religion, taught to mock and hate it,
allured to vicious courses, and have been  placed
under  professors  without  religion or morality.
How can we be surprised if  the  Universities  of
the  Continent  have become the hot-beds of vice,
revolution, and Atheism? Moreover,  when  Masonry
governs,  as  in  France, Italy, and Germany, the
only way for youth  to  obtain  a  livelihood  on
entering  upon  life  is  by  being affiliated to
Masonry; and the only way to  secure  advancement
is   to   be   devoted  to  the  principles,  the
intrigues, and the interests of the Sect.

The continuous efforts of Masonry,  aided  by  an
immoral  and  Atheistic  literature, by a corrupt
public opinion,  by  a  zealous  Propagandism  of
contempt  for  the  Church, for her ministers and
her  ministrations,  and  by  a  sleepless,  able
Directory  devoted  to  the  furtherance of every
evil end,  are  enough  in  all  reason  to  ruin
Christianity  if  that  were  not Divine. But, in
addition to its intellectual efforts, Masonry has
had  from the beginning another powerful means of
destroying  the  existing  social  and  Christian
order of the world in the interests of Atheism.


XIX

A WAR PARTY UNDER PALMERSTON

FATHER  Deschamps, on the authority of Eckert and
Misley, gives an interesting description  of  all
that  Freemasonry,  under  the  direction of Lord
Palmerston,  attempted  and  effected  after  the
failure of the revolutionary movements, conducted
by the party of action, under Mazzini,  in  1848.
These  were fomented to a large extent by British
diplomacy and secret service money manipulated by
Lord   Palmerston.   Under   his   guidance   and
assistance,  Mazzini  had   organized   all   his
revolutionary  Sects.  Young Italy, Young Poland,
Young Europe, and the rest sprang  as  much  from
the  one  as  from  the other. But after years of
close union, Mazzini, who was probably  hated  by
Palmerston,   and  dreaded  as  the  murderer  of
Nubius, began to wane in influence.  He  and  his
party  felt, of course, the inevitable effects of
failure;  and  the   leader   subsided   without,
however,  losing any of his utility for the Sect.
Napoleon III appears to have  supplanted  him  in
the  esteem  of  Palmerston,  and  would,  had he
dared,  have  ceased  to  follow  the  Carbonari.
Mazzini  accordingly  hated  Napoleon  III with a
deadly hatred, which  he  lived  to  be  able  to
gratify  signally when Palmerston was no more. As
he was the principal means of raising  Palmerston
to   power   in   the  Alta  Vendita,  so,  after
Palmerston had passed away, he introduced another
great  statesman  to  the high conductors, if not
into  the  high  conduct  itself,  of  the  whole
conspiracy;  and  caused a fatal blow to be given
to  France  and  to  the  dynasty  of   Napoleon.
Meanwhile,  from  1849  to the end of the life of
Palmerston,  the  designs  formed  by  the   high
council  of secret Atheism, were carried out with
a perfection,  a  vigour,  and  a  success  never
previously  known  in  their history. Nothing was
precipitated; yet everything marched  rapidly  to
realization. The plan of Palmerston – or the plan
of the deadly council which plotted under  him  –
was   to  separate  the  two  great  conservative
empires of Russia and Austria, while, at the same
time,  dealing a deadly blow at both. It was easy
for Palmerston to make England see the utility of
weakening  Russia,  which  threatened  her Indian
possessions. France could be made to join in  the
fray,  by  her  ruler,  and  the powerful Masonic
influence  at  his  command:  hence  the  Russian
campaign  of  1852. But it was necessary for this
war to keep Prussia and  Austria  quiet.  Prussia
was  bribed  by  a  promise  to get, in time, the
Empire of United Germany. Austria was  frightened
by  the resolution of England and France to bring
war to  the  Danube,  and  so  form  a  projected
Kingdom in Poland and Hungary. The joint power of
England, France, and Turkey could  easily,  then,
with  the aid of the populations interested, form
the new kingdom, and so effectually  curb  Russia
and  Austria.  But  it was of more importance for
the designs of the sect upon the  temporal  power
of   the  Pope,  and  upon  Austria  herself,  to
separate the Empires. Palmerston  succeeded  with
Austria,  who  withdrew  from  her  alliance with
Russia.  The  forces  therefore  of  England  and
France,  were  ordered  from  the  Danube  to the
barren Crimea, as  payment  for  her  neutrality.
This bribe proved the ruin of Austrian influence.
As soon as Russia was  separated  from  her,  and
weakened  beyond  the  power of assisting her, if
she would, France, countenanced by England, dealt
a  deadly  blow at Austrian rule in Italy, united
Italy, and placed the temporal power of the  Pope
in  the  last  stage of decay. On the other hand,
Prussia was permitted to deal a blow  soon  after
at  Austria.  This  finished  the prestige of the
latter as  the  leading  power  in  Germany,  and
confined  her to her original territory, with the
loss of Venice, her remaining  Italian  province.
After  this  war,  Palmerston  passed  away,  and
Mazzini came, once more, into  authority  in  the
Sect.  He remembered his grudge against Napoleon,
and at once used  his  influence  with  the  high
direction of Masonry to abandon France and assist
Germany; and, on the  promise  of  Bismarck  –  a
promise  fulfilled by the May laws – that Germany
should persecute the Church as it was  persecuted
in  Italy,  Masonry  went  over  to  Germany, and
Masons  urged  on   Napoleon   to   that   insane
expedition  which ended in placing Germany as the
arbiter of Europe, and France and the dynasty  of
Napoleon  in  ruins.  In  the authorities quoted,
there is abundant proof that Masonry, just as  it
had  assisted  the French Revolution and Napoleon
I, now assisted the Germans. It placed treason on
the  side  of  the  French,  and sold in fact the
unfortunate country and her  unscrupulous  ruler.
Mazzini  forced Italy not to assist Napoleon, and
was gratified to find before his death  that  the
liar  and  traitor,  who,  in the hope of getting
assistance he did not get from Masonry, had dealt
his  last blow at the Vicar of Christ, and placed
Rome and the remnant of the States of the  Church
in  the  hands of the King of Italy, had lost the
throne and gained the unenviable character  of  a
coward and a fool.


This  is  necessarily  but  a brief glance at the
programme which  Atheism  has  both  planned  and
carried   out   since   the  rule  of  Palmerston
commenced. Wherever it prevailed, the worst  from
of  persecution  of  the  Church at once began to
rage. In Sardinia, as soon as it obtained hold of
the  King  and  Government,  the  designs  of the
French  Revolution  were  at  once  carried   out
against  religion.  The State itself employed the
horrible and  impure  contrivances  of  the  Alta
Vendita  for the corruption and demoralisation of
every class of the people.  The  flood  gates  of
hell  were  opened.  Education  was  at once made
completely  secular.  Religious   teachers   were
banished.  The goods of the religious orders were
confiscated. Their convents,  their  land,  their
very churches were sold, and they themselves were
forced to starve on a miserable pension, while  a
succession   was   rigorously   prohibited.   All
recognition of the spiritual power of Bishops was
put  to an end. The priesthood was systematically
despised and degraded. The whole ministry of  the
Church  was harassed in a hundred vexatious ways.
Taxes of a crushing character were levied on  the
administration  of the sacraments, on masses, and
on the slender  incomes  of  the  parish  clergy.
Matrimony  was  made  secular, divorce legalised,
the privileges of the clerical  state  abrogated.
Worse  than  all,  the  leva  or conscription was
rigorously   enforced.   Candidates    for    the
priesthood,  at  the  most trying season of their
career, were compelled to join  the  army  for  a
number  of  years,  and exposed to all the snares
which the Alta Vendita had astutely  prepared  to
destroy  their  purity,  and  with it, of course,
their vocations; “make vicious  hearts,  and  you
will  have  no  more  Catholics.”  Besides  these
measures made and provided by  public  authority,
every  favour  of  the State, its power of giving
honours,  patronage  and  place,  was  constantly
denied  to  Catholics.  To  get  any situation of
value in the army, navy, civil  service,  police,
revenue,   on  the  railways,  in  the  telegraph
offices,  to  be  a  physician  to  the  smallest
municipality,  to be employed almost anywhere, it
was necessary to  be  a  Freemason,  or  to  have
powerful Masonic influence. The press, the larger
mercantile   firms,   important    manufactories,
depending as such institutions mostly do on State
patronage and interest, were also in the hands of
the  Sectaries.  To Catholics was left the lot of
slaves. If permitted to exist at all, it  was  as
the  hewers of wood and the drawers of water. The
lands which those amongst them held, who did  not
forsake  religion,  were  taxed  to an unbearable
extent. The condition of  the  faithful  Catholic
peasants  became wretched from the load of fiscal
burdens placed upon them. The triumph of  Atheism
could  not be more complete, so far as having all
that the  world  could  give  on  its  side,  and
leaving  to the Church scarcely more than covered
her Divine Founder upon the Cross.

Bismarck, though assisted  in  his  wars  against
France  by  the  brave  Catholic  soldiers of the
Rhine, and of the Fatherland generally, no sooner
had  his  rival crushed, and his victory secured,
than  he  hastened  to  pay  to  Freemasonry  his
promised   persecution   of   the   Church.   The
Freemasons in  the  German  Parliament,  and  the
Ministers  of  the  Sect,  aided  him  to prepare
measures against the Catholic religion as drastic
as  those  in  operation  in Italy, even worse in
many respects. The religious orders  of  men  and
women  were rigorously suppressed or banished, as
a first instalment. Then fell Catholic  education
to  make  way  for  an Infidel propagandism. Next
came harassing  decrees  against  the  clergy  by
which  Bishops  were  banished  or imprisoned and
parishes  were  deprived  in  hundreds  of  their
priests.   All   the   bad,  immoral  influences,
invented and propagated by  the  Sectaries,  were
permitted  to  run riot in the land. A schism was
attempted in the Church. Ecclesiastical education
was  corrupted  in  the very bud, and all but the
existence of Catholics was proscribed.


Wherever we find the dark sect triumphant we find
the  same  results.  In  the  Republics  of South
America,  where  Freemasonry  holds  the  highest
places,  the  condition  of the Church is that of
normal persecution and vexation of every kind. It
has been so for many years in Spain and Portugal,
in Switzerland, and to whatever extent Freemasons
can accomplish it, in Belgium and in Austria. The
dark Directory  succeeding  Weishaupt,  the  Alta
Vendita,  and  Palmerston,  sits  in Paris and in
Berlin almost openly, and prepares at leisure its
measures,  which are nothing short of, first, the
speedy weakening of the Church, and then a bloody
attempt  at  her  extermination.  If  it  goes on
slower than it did during the French  Revolution,
it  is  in order to go on surer. Past experience,
too, and the determinations of the  sect  already
arrived  at,  show  but too clearly that a single
final consummation is kept steadily in view.  The
impure  assassins who conduct the conspiracy have
had no scruple to imbue their hands in the  blood
of  Christians  in  the past, and they never will
have a scruple to do so, whenever there  is  hope
of  success.  In  fact, from what I have seen and
studied on the  Continent,  an  attempt  at  this
ultimate  means  of  getting  rid at least of the
clergy  and   principal   lay   leaders   amongst
Catholics, might take place in France and even in
Italy at any moment. In France, some new  measure
of  persecution  is  introduced  every  day.  The
Concordat is broken openly.  The  honour  of  the
country  is  despised.  Subventions  belonging by
contract  to  the  clergy  are   withdrawn.   The
insolence  of the Atheistical Government, relying
on  the  strength  of  the  army   and   on   the
unaccountable  apathy  or cowardice of the French
Catholic laity, progresses so fast, that  no  act
of  the Revolution of 1789 or of the Commune, can
be thought improbable within the present  decade;
and Italy would be sure to follow any example set
by France in this  or  in  any  other  method  of
exterminating the Church.

There  are  sure signs in all the countries where
the  Atheistic  Revolution   has   made   decided
progress,  that this final catastrophe is planned
already, and that its instruments are  in  course
of  preparation.  These instruments are something
the same  as  were  devised  by  the  illuminated
lodges,  when  the power of the French Revolution
began to pass from the National Assembly  to  the
clubs.  The  clubs  were  the  open  and ultimate
expression of the destructive,  anti-Christianity
of  Atheism;  and when the lodges reached so far,
there was no further need for secrecy. That which
in  the  jargon of the Sect is called “the object
of the labour of ages”,  was  attained.  Man  was
without God or Faith, King or Law. He had reached
the level aimed  at  by  the  Commune,  which  is
itself  the  ultimate end of all Masonry, and all
that secret Atheistic plotting which,  since  the
rise of Atheism, has filled the world.


In our day, if Masonry does not found Jacobite or
other  clubs,   it   originates   and   cherishes
movements  fully  as  satanic  and  as dangerous.
Communism, just like Carbonarism, is but  a  form
of  the  illuminated  Masonry  of Weishaupt. “Our
end”, said the Alta Vendita, “is that of Voltaire
and the French Revolution.” Names and methods are
varied, but that end is ever the same. The  clubs
at  the  period  of  the  French Revolution were,
after  all,  local.  Masonry  now  endeavours  to
generalise  their  principles and their powers of
destructive activity on a  vastly  more  extended
scale. We therefore no longer hear of Jacobins or
Girondins, but we hear of movements  destined  to
be  for  all  countries what the Jacobins and the
Girondins were  for  Paris  and  for  France.  As
surely,  and  for  the same purpose, as the clubs
proceeded from the lodges in  1789,  so,  in  the
latter half of the nineteenth century, the lodges
sent out upon the whole civilized world, for  the
very   same   intent,   the   terrible  Socialist
organizations, all  founded  upon  the  lines  of
Communism, and called according to the exigencies
of time, place, and condition.


XX

THE INTERNATIONAL, THE NIHILISTS, THE BLACK HAND,
&c. THERE are multitudes in Freemasonry – even in
the  most  “advanced”  Freemasonry  of  Italy and
France –  who  have  no  real  wish  to  see  the
principles   of   these  anarchists  predominate.
Those,  for  instance,  who  in  advocating   the
theories  of  Voltaire,  and  embracing for their
realization the organization  of  Weishaupt,  saw
only  a  means  to  get  for  themselves honours,
power,  and  riches,  which  they   could   never
otherwise  obtain  but  by  Freemasonry, would be
well pleased enough to advance no  further,  once
the good things they loved had been gained. “Nous
voulons, Messieurs”, said Thiers, “la république,
mais  la  république  conservatrice.”  He and his
desired, of course, to have  the  Republic  which
gave  them  all  this world had to bestow, at the
expense of former possessors. They  desired  also
the destruction of a religion which crossed their
corrupt inclinations, and which was suspected  of
sympathy  for  the  state of things which Masonry
had supplanted. But they  had  no  intention,  if
they could help it, to descend again to the level
of the masses from  which  they  had  sprung.  In
Italy,  for  instance,  this  class of Freemasons
have had supreme power in their hands for over  a
quarter   of  a  century.  They  obtained  it  by
professing  the  strongest   sympathy   for   the
downtrodden  millions  whom  they  called slaves.
They stated that these slaves – the bulk  of  the
Italian people in the country and in the cities –
were no  better  than  tax-paying  machines,  the
dupes  and  drudges  of  their political tyrants.
Victor Emmanuel, when he wanted, as he said,  “to
liberate  them  from political tyrants”, declared
that a cry came to him from the “enslaved Italy”,
composed  of  these  down-trodden,  unregenerated
millions. He and his Freemasons and  Carbonari  –
the  party of direction and the party of action –
therefore drove the native princes of the  people
from  their  thrones,  and  seized  supreme  sway
throughout  the  Italian  peninsula.   Were   the
millions  of  “slaves”  served by the change? The
whole property of the  Church  was  seized  upon.
Were  the burdens of taxation lightened? Very far
from it. The change simply put hungry Freemasons,
and  chiefly  those of Piedmont, in possession of
the Church lands and  revenues.  It  dispossessed
many  ancient  Catholic  proprietors, in order to
put Freemasons in  their  stead.  But  with  what
consequence  to  the  vast mass of the people, to
the peasantry and the working population  –  some
twenty-four out of the twenty-six millions of the
Italian people? The  consequence  is  this,  that
after   a   quarter   of  a  century  of  vaunted
“regenerated Masonic  rule”,  during  which  “the
liberators” were at perfect liberty to confer any
blessings they pleased upon the people  as  such,
the same people are at this moment more miserable
than at any past  period  of  their  history,  at
least since Catholicism became predominant as the
religion of the country. If their natural princes
ever  “whipped  them  with whips” for the good of
the state, Freemasonry, under the House of Savoy,
slashes  them with scorpions, for the good of the
fraternity. To keep power in  the  hands  of  the
Atheists  an  army,  ten  times  greater, and ten
times  more  costly  than  before,  had   to   be
supported  by the “liberated” people. A worthless
but ruinously expensive navy has been created and
must    be   kept   by   the   same   unfortunate
“regenerated”   people.   These   poor    people,
“regenerated  and liberated”, must man the fleets
and supply the rank and file of  Army  and  Navy;
they  must  give  their  sons, at the most useful
period  of  their  lives,  to  the  “service”  of
Masonic “United Italy.” But the officials in both
army and navy – and  their  number  is  legion  –
supported   by  the  taxes  of  the  people,  are
Freemasons  or  the  sons  of  Freemasons.   They
vegetate  in  absolute uselessness, so far as the
development of the country is  concerned,  living
in  comparative luxury upon its scanty resources.
The civil service, like the  army  and  navy,  is
swelled  with  “government  billets”,  out of all
proportion to the wants  of  the  people.  It  is
filled  with  Freemasons.  It  is  a  paradise of
Freemasons, where Piedmontese patriots, who  have
intrigued  with Cavour or fought under Garibaldi,
enjoy otium cum dignitate at the expense  of  the
hard  earnings of a people very poor at any time,
but by the present “regenerated” regime made more
wretched   and   miserable   than  any  Christian
peasantry – not even excepting the  peasantry  of
Ireland – on the face of the earth.

The  consequence  of  the “liberation” wrought by
the Freemasons in Italy is this:  They  clamoured
for   representative   institutions.   All  their
revolutions were  made  under  the  pretext  that
these  were  not  granted  –  and yet the mass of
Italian people – seven-eighths of them –  are  as
yet  unenfranchised, after a quarter of a century
of Masonic supremacy  in  the  land.  The  Masons
represented   the   lot   of   the  poor  man  as
insupportable under the native princes. But under
themselves  the  poor man’s condition, instead of
being  ameliorated,  has  been  made  unspeakably
worse. He is positively, at present, ground down,
in every little town of Italy,  by  insupportable
exactions.   His  former  burdens  are  increased
fourfold – in many cases tenfold. To  find  money
for  all  the  extravagances of Masonic rule – to
make  fortunes  for  the  men  at  the  top,  and
comfortable  places  for the rank and file of the
sect – a system of taxation, the most  elaborate,
severe,  and searching ever yet invented to crush
a nation, has been devised. The peasant’s rent is
raised  by Masonic greed whenever a Mason becomes
a proprietor, as is often the case with regard to
confiscated  church  lands.  Land taxes cause the
rents to rise everywhere. The  tenant  must  bear
them.  Then  every  article of the produce of his
little rented holding is taxed as  he  approaches
the  city  gates  to  sell it. At home his pig is
taxed, his dog, if he can keep one, his fowl, his
house,  his  fireplace,  his  window  light,  his
scanty  earnings,  titulo   servizio,   all   are
specially,  and  for the poor, heavily taxed. The
consequence of this is that few Italian  peasants
can,  since Italy became “United”, drink the wine
they produce, or eat the wheat they  grow.  Flesh
meat,  once  in  common  use, is now as rare with
them as it used  to  be  with  the  peasantry  in
Ireland.  Milk  or butter they hardly ever taste.
Their food, often sadly insufficient, is  reduced
to  pizzi, a kind of cake made of Maize or Indian
meal and vegetables  or  fruit  when  in  season.
Their  drink  is plain water. They are happy when
they can mingle with  it  a  little  vinaccio,  a
liquid  made after the grapes are pressed and the
wine drawn off, by pouring water on  the  refuse.
Their  homes  are  cheerless and miserable, their
children  left  to  live  in  ignorance,  without
schooling, employed in coarse labour, and clothed
in rags. The Grand Duke of Tuscany  had  by  wise
and  generous  regulations  placed hundreds, yea,
even  thousands  of  these  peasants,  happy   as
independent   farmers  on  their  own  land.  The
crushing load of taxation  has  caused  these  to
disappear,  and  their  little holdings have been
sold by auction to pay taxes, and have passed, of
course,  into the hands of speculators, generally
Freemasons, who, when they become landlords,  vie
with  the  worst  of  their class, in Ireland, in
greed. In the States of  the  Church,  where  the
careful, most Christian, and compassionate spirit
and legislation of the Vicar of Christ prevailed,
the  peasantry  ate  their own bread, drank their
own   wine,   and   were   decently,   nay   even
picturesquely   clad,  as  all  travellers  know,
before   the   “liberation”   of   the    Masonic
Piedmontese.  Not  a  family was without a little
hoard of savings for the age of the old, and  for
the  provision  and placing in life of the young.
Now,  gaunt  misery,  even  starvation,  is   the
characteristic  of  these populations, after only
some fifteen years  of  Masonic  rule.  The  vast
revenues  of  the  Church  are  gone,  none  know
wither. The nation is none the better  for  them,
and  the  populace, in their dire poverty, can no
longer go to the convent-gate, where  before  the
poor   never   asked   for  bread  in  vain.  The
religious, deprived  of  their  possessions,  and
severely  repressed, have no longer food to give.
They  are  fast  disappearing,  and  the   people
already   experience   that   the   promises   of
Freemasonry,  like  the  promises  of  its   real
author,  are  but  apples  of ashes, given but to
lure, to deceive, and to destroy.


The Freemasonry
of  France  and  other Continental nations, which
has done so much to give effect to the principles
of  Voltaire  and Weishaupt, wishes decidedly not
to go beyond the role played by  the  Freemasonry
of   Italy.  But  in  France,  as  in  Italy,  an
inexorable power is behind them, pushing them on,
and  also fanatically determined to push them off
the scene when the time is  ripe  for  doing  so.
This  the Freemasons of Italy well know; this the
men now in power in France feel. But if they move
against  the  current  coming  upon them from the
depths of Freemasonry, woe to them. The knife  of
the  assassin  is ready. The sentence of death is
there, which they are too often told to remember,
and   which  has  before  now  reached  the  very
foremost men of the sect who refused, or  feared,
for motives good or bad, to advance as quickly as
the hidden chiefs of the Revolution  desired  and
decreed.  It  “removed”  Nubius  in  the  days of
Mazzini. It “removed” Gambetta before  our  eyes.
It  aimed  frequently  at  Napoleon III and would
most assuredly have struck home, but its aim  was
only  to  terrify  him  so that he as a Carbonaro
would  be  made  to  do   its   work   soon   and
effectively.   Masonry   obtained  its  end,  and
Napoleon marched to the Italian war, and  to  his
doom.

It   is   this   invisible  power,  this  secret,
sleepless, fanatical Directory, which causes  the
solidarity   most  evidently  subsisting  between
Freemasonry in its many degrees and  aspects  and
the various parties of anarchists which now arise
everywhere in Europe. In the last century  [18th]
kings, princes, nobles, took up Masonry. It swept
them all away before that century closed. In  the
beginning  and  progress  of this century [19th],
the Bourgeoisie took it  up  with  still  greater
zest,  and made it all their own. For a long time
they would not tolerate such a thing  as  a  poor
Mason.  Poverty was their enemy. What has come to
pass? The Bourgeoisie  at  this  moment  are  the
peculiar  enemy  of the class of workmen who have
invaded “Black”  or  “Illuminated”  Masonry,  and
made   it   at   last   completely   theirs.  The
Bourgeoisie are now called upon by the Socialists
to  be  true  to the real levelling principles of
the brotherhood – to practise as well  as  preach
“liberty,  equality,  and  fraternity”; to divide
their possessions  with  the  working  men  –  to
descend  to that elysium of Masonry, the level of
the Commune – or die.


It is strange howeffect  Masonry,
being  what  it  is,  has always managed to get a
princely or noble leader for  every  one  of  its
distinct   onward   movements   against  princes,
property, and society. It had Egalité to lead the
movement against the throne of France in the last
century. It had the Duke of  Brunswick,  Fredrick
II  and  Joseph  II to assist. In this century we
see it ornamented  by  Louis  Philippe,  Napoleon
III,  Victor  Emmanuel and others as figureheads;
Nubius and Palmerston, both won from the  leaders
of  the  Conservative  nobility,  were  its  real
chiefs.  Now,  when  it  appears  in  its   worst
possible  form,  it  is  championed  by no less a
personage than a Russian Prince, of high lineage,
a   representative   of   the   wealthiest,  most
exclusive, and perhaps richest aristocracy in the
world.  We  find  that  in all cases of seduction
like this, the promise of mighty  leadership  has
been the bait by which the valuable dupe has been
caught by the sectaries. The  advice  of  Piccolo
Tigre for the seduction of princes has thus never
been without its effect.

These  new  anarchical  societies  are  not  mere
haphazard   associations.   They  are  most  ably
organised.  There  is,  for  instance,   in   the
International,  three degrees, or rather distinct
societies, the one, however, led  by  the  other.
First come the International Brethren. These know
no country but the Revolution; no other enemy but
“reaction.”   They  refuse  all  conciliation  or
compromise, and they  regard  every  movement  as
“reactionary”  the  moment  it ceases to have for
its object, directly or indirectly,  the  triumph
of  the principles of the French Revolution. They
cannot go to any tribunal other than  a  jury  of
themselves,  and must assist each other, lawfully
or  otherwise,  to  the  “very  limits   of   the
possible.”  No  one  is  admitted who has not the
firmness,  fidelity,  intelligence,  and   energy
considered sufficient by the chiefs, to carry out
as  well  as  to  accept  the  programme  of  the
Revolution.  They may leave the body, but if they
do,   they   are   put   under   the    strictest
surveillance,  and any violation of the secret or
indiscretion, damaging to the cause, is  punished
inexorably  by  death.  They are not permitted to
join any other society, secret or  otherwise,  or
to take any public appointment without permission
from their local committee; and  then  they  must
make  known  all  secrets which could directly or
indirectly serve  the  International  cause.


The
second   class   of   Internationalists  are  the
National Brethren. These  are  local  socialists,
and   are  not  permitted  even  to  suspect  the
existence of the International Brethren, who move
among  them  and  guide  them in virtue of higher
degree.  They  figure  in  the  meetings  of  the
society,   and   constitute  the  grand  army  of
insurrection;  they  are,  without  knowing   it,
completely  directed  by the others. Both classes
are formed strictly upon the lines laid  down  by
Weishaupt.

The   third   class  compromises  all  manner  of
workmen’s societies. With  these  the  two  first
mingle,   and   direct   to  the  profit  of  the
Revolution. The death penalty for indiscretion or
treason is common in every degree.


The Black Hand
and the Nihilists are directed by the same secret
agency,  to  violence and intrigue. Amongst them,
but unknown to most of them, are the men  of  the
higher degrees, who in dark concert, easily guide
the others as they please. They administer oaths,
plan  assassinations,  urge  on  to  action,  and
terrorize a whole country, leaving the  rank  and
file  who  execute these things to their fate. It
is  unnecessary  to  dwell  longer   upon   these
sectaries,   well  known  by  the  outrages  they
perpetrate.

These  terrible  societies   are   unquestionably
connected   with,   and  governed  by,  the  dark
directory, which now, as at all times  since  the
days  of Weishaupt, rules the secret societies of
the world. Mahommedanism permitted the  assassins
gathered  under the “old man of the mountain”, to
assist  in  spreading  the  faith  of  Islam   by
terrorising  its  Christian  enemies.  For a like
purpose, whenever it  judges  it  opportune,  the
dark Alta Vendita employs the assassins wholesale
and retail of the secret societies.  It  believes
it  can  control  when  it pleases these ruthless
enemies of the human race.  In  this,  as  Nubius
found   out,   it   is   far  mistaken.  But  the
encouragement of  murderers  as  a  “skirmishing”
party  of  the  Cosmopolitan  Revolution  remains
since the  day  of  Weishaupt  –  a  policy  kept
steadily  in  view.  Today,  that  party  is used
against some power such as that of the Popes,  or
the  petty  princes  of  Italy. Great powers like
England, in the belief  that  the  mischief  will
stop in Italy, rejoice in the results attained by
assassination. Tomorrow it suits  the  policy  of
the Alta Vendita to make a blow at aristocracy in
England, at despotism in Russia, at  monarchy  in
Spain;  and  at  once  we find Invincibles formed
from the advanced amongst the Fenians;  Nihilists
and  the  Black  Hand  from  the  ultras  of  the
Carbonari;  and  Young  Russia,  ready   to   use
dynamite and the knife and the revolver, reckless
of every consequence, for the ends of the  secret
directory  with  which the diplomacy of the world
has now to count. The  professional  lectures  on
the  use  and  manufacture  of  dynamite given to
Nihilists in Paris, the numbers of them  gathered
together  in  that  capital, the retreat afforded
them there to the known murderers of the  Emperor
Alexander,  excited little comment in England. If
referred to at all in the press, it was not  with
that  vigorous  abhorrence which such proceedings
should create. Often a  chuckle  of  satisfaction
has  been  indulged  in  by some at the fact. The
utterances  of  the  “advanced”  members  of  the
Masonic  Intellectual  party in the French Senate
excusing Nihilists, were quoted with  a  kind  of
“faint  damnation” equivalent to praise. There is
no doubt that in Russia a similar kind of  tender
treatment  is  given  to  the  Fenian dynamitards
employed by  O’Donovan  Rossa.  So  long  as  the
leading  nations  in  Europe  do not see in these
anarchists   and   desperate    miscreants    the
irreconcilable  enemies of the human race, Paris,
completely Masonic as it is, will afford  them  a
shelter;   and  when  French  tribunals  fine  or
imprison them, it will be  as  in  Italy  with  a
tenderness  still further exhibited in gaols. The
salvation  of  Europe  depends   upon   a   manly
abhorrence   of   secret   societies   of   every
description, and the pulling up root  and  branch
from  human society of the sect of the Freemasons
whose “illuminated”  plottings  have  caused  the
mischief  so  far,  and  which  if not vigorously
repressed by a decided union of Christian nations
will  yet  occasion far more. Deus fecit nationes
sanabiles. The nations can be saved. But if  they
are  to  be  saved,  it  must  be  by a return to
Christianity and to public Christian  usages;  by
eradicating Atheism and its socialistic doctrines
as crimes against the  majesty  of  God  and  the
well-being  of  individual  men  and  nations; by
rigorously  prohibiting  every  form  of   secret
society for any purpose whatever; by shutting the
mouth of the blasphemer; by controlling the voice
of the scoffer and the impure in the Press and in
every other public expression;  by  insisting  on
the  vigorous  Christian  education  of children;
and, if they can have the wisdom of doing it,  by
opening  their  ears  to the warning voice of the
Vicar of Jesus Christ. It is not an expression of
Irish discontent finding a vent in dynamite which
England has most to fear from anarchy. Its  value
to  the  Revolution  is the knowledge it gives to
those millions whom English education methods are
depriving  of  faith  in  God,  of  the  use of a
terrible engine against order, property, and  the
very  existence  of the country as such. The dark
directory of  Socialism  is  powerful,  wise  and
determined.  It laughs at Ireland and her wrongs.
It hates, and ever will hate,  the  Irish  people
for  their fidelity to the Catholic faith. But it
seizes upon those subjects which Irish discontent
in  America  affords,  to  make  them  teach  the
millions everywhere the power  of  dynamite,  and
the   knife,   and   the  revolver,  against  the
comparatively few who hold property. This is  the
real  secret  of dynamite outrages in England, in
Russia, and all the world over; and I fear we are
but  upon  the  threshold  of a social convulsion
which will try every nation where  the  wiles  of
the  secret  societies have obtained, through the
hate of senseless Christian sectaries, the  power
for   Atheism   to   dominate   over  the  rising
generation, and deprive it  of  Christian  faith,
and the fear and the love of God. I hope these my
forebodings may not be realized, but I fear  that
even before another decade passes, Socialism will
attempt a convulsion of the whole world equal  to
that  of  France  in  1789; and that convulsion I
fear this country  shall  not  escape.  Our  only
chance  lies  in a return to God, of which, alas,
there are as yet but little signs  amongst  those
who  hold  power  amongst  us. I mean of course a
return to the public Christianity of the past.


To
this  pass  Freemasonry has brought the world and
itself. Its  hidden  Directory  no  outsider  can
know. Events may afterwards reveal who they were.
Few can tell who is or is not  within  that  dark
conclave  of  lost  but  able  men.  There  is no
staying the onward progress  of  the  tide  which
bears  on  the  millions in their meshes to ruin.
The only thing we can  hope  to  do  is  to  save
ourselves  from  being  deceived  by their wiles.
This, thank God, we may and will do. We  can,  at
least,  in compliance with the advice of our Holy
Father, open the eyes of our own people,  of  our
young  men especially, to the nature and atrocity
of the evil, that  seeing,  they  may  avoid  the
snare  laid  for them by Atheism. To do this with
greater  effect  we  shall  now,  for  a   while,
consider   the   danger  as  it  appears  amongst
ourselves.


XXI

FREEMASONRY WITH OURSELVES

WE  hear  from  every side a great deal regarding
the difference said to exist between  Freemasonry
as  it has remained in the United Kingdom, and as
it has  developed  itself  on  the  Continent  of
Europe  since  its introduction there chiefly, we
must remember, by British Jacobites in  the  last
century.  It  is  argued,  that the Illuminism of
Weishaupt, or that of Saint Martin, did not cross
the  Channel to any great extent; and that on the
whole  the  lodges  of  England,   Ireland,   and
Scotland   remained  loyal  to  Monarchy  and  to
religion. There is much truth in  all  this.  The
Conservative  character  of  the  mass of English
Freemasons, and the fact, that amongst them  were
found  the  real  governors and possessors of the
country, made it impossible that such  men  could
conspire against their own selves. But, as I have
already shown, the fact that British lodges  have
always  had  intercourse  with  the lodges of the
Continent1,  makes  it  equally  impossible  that
some,  at  least,  of  the theories of the latter
should not have got into the lodges on this  side
of  the  water.  I  believe it is owing mainly to
this influence over British  Freemasons  that  so
many  revolutionary  movements  have found favour
with our legislators, who are, when they are  not
Catholics, generally of the craft. It was through
it,  that  the  fatal  foreign  policy  of   Lord
Palmerston  obtained  such  support, even against
the conviction and instincts of the best and most
far-seeing  statesmen  of  the  country,  as, for
instance, the late Lord Derby. It was through it,
certainly, that the cry for secular education was
welcomed amongst us; that divorce  and  “liberal”
marriage  laws  came into force, and that attacks
were permitted upon the sanctity of  the  Sabbath
and other Christian institutions.


The  doing away by degrees of the “Lord’s Day” is
a  favourite  aim  of  Atheism;  and  it  is   by
resisting this aim – by resisting all its aims on
morality and religion  –  that  we  can  hope  to
sustain   the   Christianity  and  the  religious
character of this country and its people.2

But   granting   that   British   lodges   remain
unaffected   by   Atheism  and  Anti-Christianity
which, as we have seen, influence the whole  mass
of  Continental  Freemasonry,  would they on that
account be innocent? Could a conscientious man of
any   Christian   denomination   join  them?  The
question is, of course,  decided  for  Catholics.
The  Church forbids her children to be members of
British  or  any  Freemasonry  under  penalty  of
excommunication.  The  reasons which have led the
Church to make a law so stringent and so  serious
must  have  been very grave. We have seen some at
least of these reasons; and it is certainly  with
a  full  knowledge  of facts that she has decreed
the same penalties against such of  her  children
as  join  the  English  lodges as she has against
those who join the lodges of the Continent. Then,
though parsons have become “chaplains” to lodges,
Anglicans generally have shown no  sympathy  with
the  Freemasonry  of England. I am not aware that
Protestant denominations assume,  or  that  their
members  grant  them,  the  power  of making laws
which could  bind  in  conscience.  If  they  did
possess  such  power,  many  of  them,  I have no
doubt, would forbid Freemasonry, as dangerous and
evil  in  itself. But it needs not a law from man
to guide  one  in  determining  what  is  clearly
prohibited  by  reason  and  revelation. Now that
which is called harmless Freemasonry with us,  is
–  besides  the  evident  danger  to  which it is
exposed, of being made what it has become in  the
rest   of  the  world  –  both  sacrilegious  and
dangerous. If it be only a society for  brotherly
intercourse  and  mutual  help,  where can be the
necessity of taking for such purposes a number of
oaths  of  the  most frightful character? I shall
now quote some of these oaths – the most ordinary
ones   taken   by  every  English  Freemason  who
advances to the first three degrees of the Craft.
Oaths far more blasphemous and terrible are taken
in the higher degrees both in England and on  the
Continent.  I  shall also give you the passwords,
grips, and signs for these  three  main  degrees.
One  can then judge of the nature of the travesty
that is made of the  name  of  God  for  purposes
utterly  puerile, if not meant to cover such real
and  deadly  secrecy  as  that   of   Continental
Masonry.


The  first  of these oaths is administered to the
candidate who wishes to become an apprentice.  He
is  divested  of  all  money and metal. His right
arm, left breast and  left  knee  are  bare.  His
right  heel is slipshod. He is blindfolded, and a
rope called a “cable tow”, adapted  for  hanging,
is  placed  round his neck. A sword is pointed to
his breast, and  in  this  manner  he  is  placed
kneeling before the Master of the Lodge, in whose
presence he takes the following  oath,  his  hand
placed on a Bible:–

“I, N. N., in the presence of the great Architect
of the Universe, and of  this  warranted,  worthy
and worshipful lodge of free and accepted Masons,
regularly assembled and properly dedicated, of my
own  free  will and accord, do hereby and hereon,
most solemnly and sincerely swear,  that  I  will
always  hail, conceal, and never reveal, any part
or parts, point or points,  of  the  secrets  and
mysteries  of, or belonging to, free and accepted
Masons in masonry, which have been, shall now, or
hereafter  may  be, communicated to me, unless it
be to a true and lawful brother or brothers,  and
not  even  to  him or them, till after due trial,
strict examination, or sure  information  from  a
well-known brother, that he or they are worthy of
that confidence,  or  in  the  body  of  a  just,
perfect,    and   regular   lodge   of   accepted
Freemasons. I further  solemnly  promise  that  I
will  not  write  those  secrets,  print,  carve,
engrave, or otherwise delineate them, or cause or
suffer  them  to  be  done so by others, if in my
power to  prevent  it,  on  anything  movable  or
immovable  under the canopy of heaven, whereby or
whereon any letter, character or figure,  or  the
least  trace of a letter, character or figure may
become legible or intelligible to myself,  or  to
anyone  in  the world, so that our secrets, arts,
and hidden mysteries, may improperly become known
through  my  unworthiness. These several points I
solemnly  swear  to  observe,  without   evasion,
equivocation,  or mental reservation of any kind,
under no less a penalty, on the violation of  any
of  them,  than  to have my throat cut across, my
tongue torn out by the root, and my  body  buried
in  the  sand  of the sea at low water mark, or a
cable’s length from the  shore,  where  the  tide
regularly ebbs and flows twice in the twenty-four
hours, or the more efficient punishment of  being
branded  as  a wilfully perjured individual, void
of all moral worth, and unfit to be  received  in
this  warranted  lodge, or in any other warranted
lodge, or society of Masons, who prize honour and
virtue  above all the external advantages of rank
and  fortune:  so  help  me,  God,  and  keep  me
steadfast  in this my great and solemn obligation
of an Entered Apprentice Freemason.”


W.M.– “What you have repeated may be considered a
sacred  promise as a pledge of your fidelity, and
to render it a solemn obligation,  I  will  thank
you  to  seal  it with your lips on the volume of
the sacred law.” (Kisses the Bible.)


When the above oath is duly taken, the “sign”  is
given.  This  for  an  Apprentice,  consists of a
gesture made by drawing the hand  smartly  across
the  throat  and  dropping  it  to the side. This
gesture has reference to the penalty attached  to
breaking the oath. The grip is also a penal sign.
It consists of a distinct pressure of the top  of
the  right hand thumb to the first joint from the
wrist of the right hand forefinger, grasping  the
finger  with  the hand. The password is BOAZ, and
is given letter by letter.


There are a number of quaint  ceremonial  charges
and  lectures which may be seen by consulting any
of the Manuals  of  Freemasonry,  and  which  are
perfectly  given in a treatise by one Carlile, an
Atheist,  who  undertook  for  the   benefit   of
Infidelity  to  divulge  the  whole  of  the mere
ceremonial  secrecy  of  English  Freemasons,  in
order  to  advance  the  real  secret  of it all,
namely Pantheism or Atheism, and hatred for every
form of Christianity. The English Freemasons made
too much of the  ceremonies  and  too  little  of
Atheism,  and hence the design of real Infidelity
to get the “real secret” into English  lodges  by
expelling the pretended one.

The   oath   of   the   second  degree,  that  of
Fellow-Craft, is as follows:–


“I,  N.  N.,  in  the  presence  of   the   Grand
Geometrician   of   the  Universe,  and  in  this
worshipful and warranted  Lodge  of  Fellow-Craft
Masons,  duly  constituted,  regularly assembled,
and properly dedicated, of my own free  will  and
accord,   do  hereby  and  hereon  most  solemnly
promise  and  swear  that  I  will  always  hail,
conceal,  and  never  reveal any or either of the
secrets or mysteries of,  or  belonging  to,  the
second  degree  of Freemasonry, known by the name
of the Fellow-Craft, to him who is but an entered
Apprentice,  no  more than I would either of them
to the uninitiated or the popular world  who  are
not  Masons.  I further solemnly pledge myself to
act as a true and faithful craftsman, obey signs,
and  maintain  the  principles  inculcated in the
first degree. All these points  I  most  solemnly
swear  to obey, without evasion, equivocation, or
mental reservation of any kind, under no  less  a
penalty,  on  the  violation  of  any of them, in
addition to my former obligation, than to have my
left  breast  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: so
help me Almighty God, and keep  me  steadfast  in
this   my   great  and  solemn  obligation  of  a
Fellow-Craft Mason.”

After taking this oath with  all  formality,  the
Fellow-Craft  Mason  is  entrusted with the sign,
grip  and  password  by  the  Master,  who   thus
addresses him:–


“You,  having  taken  the  solemn obligation of a
Fellow-Craft  Freemason,  I  shall   proceed   to
entrust  you  with the secrets of the degree. You
will advance towards me as  at  your  initiation.
Now  take  another  pace  with  your  left  foot,
bringing the  right  heel  into  its  hollow,  as
before.  That  is  the  second  regular  step  in
Freemasonry, and it is in this position that  the
secrets  of  the  degree  are  communicated. They
consist as in the former  instance,  of  a  sign,
token,  and  word;  with this difference that the
sign is of a threefold nature. The first part  of
a  threefold sign is called the sign of fidelity,
emblematically to shield the repository  of  your
secrets  from the attacks of the cowan. (The sign
is made by pressing the right hand  on  the  left
breast,  extending  the  thumb perpendicularly to
form a square). The second  part  is  called  the
hailing  sign,  and is given by throwing the left
hand up  in  this  manner  (horizontal  from  the
shoulder to the elbow, and perpendicular from the
elbow to the ends of the fingers, with the  thumb
and  forefinger forming a square.) The third part
is called the penal sign, and is given by drawing
the  hand  across  the breasts and dropping it to
the side. This is in allusion to the  penalty  of
your  obligation,  implying  that  as  a  man  of
honour,  and  a  Fellow-Craft  Mason,  you  would
rather  have  your  heart  torn from your breast,
than to improperly divulge the  secrets  of  this
degree.  The  grip,  or  token,  is  given  by  a
distinct pressure of  the  thumb  on  the  second
joint  of  the hand or that of the middle finger.
This demands a word;  a  word  to  be  given  and
received  with the same strict caution as the one
in  the  former  degree,  either  by  letters  or
syllables.  The  word is JACHIN. As in the course
of the evening you will be  called  on  for  this
word,  the  Senior  Deacon  will  now dictate the
answers you will have to give.”

The next oath is that of the highest  substantial
degree   in  old  Freemasonry,  namely,  that  of
Master. Attention is specially to be paid to  the
words “or at my own option.”


“I,  N. N., in the presence of the Most High, and
of  this  worthy  and  worshipful   lodge,   duly
constituted,  regularly  assembled,  and properly
dedicated, of my own free  will  and  accord,  do
hereby  and  hereon,  most  solemnly  promise and
swear, that I  will  always  hail,  conceal,  and
never  reveal,  any  or  either of the secrets or
mysteries of, or belonging to, the  degree  of  a
Master  Mason,  to anyone in the world, unless it
be to him or them to whom the same may justly and
lawfully  belong;  and  not  even to him or them,
until after due trials,  strict  examination,  or
full  conviction,  that  he or they are worthy of
that confidence, or in  the  bosom  of  a  Master
Mason’s  Lodge.  I  further  most solemnly engage
that I will keep the secrets of the Third  Degree
from  him  who  is but a Fellow-Craft Mason, with
the same strict caution as I will  those  of  the
Second  Degree  from  him  who  is but an Entered
Apprentice Freemason; the same or either of them,
from  anyone  in  the known world, unless to true
and lawful Brother  Masons.  I  further  solemnly
engage  myself  to advance to the pedestal of the
square and compasses,  to  answer  and  obey  all
lawful  signs  and  summonses  sent  to me from a
Master Mason’s Lodge, if within the length of  my
cable-tow,   and   to   plead  no  excuse  except
sickness, or the pressing  emergency  of  my  own
private   or  public  avocations.  I  furthermore
solemnly pledge myself to  maintain  and  support
the  five points of fellowship, in act as well as
in word; that my hand given to a Mason  shall  be
the  sure  pledge  of  brotherhood;  that my foot
shall traverse through danger  and  difficulties,
to  unite  with his in forming a column of mutual
defence and safety; that the posture of my  daily
supplications  shall  remind me of his wants, and
dispose my heart to succour  his  distresses  and
relieve  his necessities, as far as may fairly be
done without detriment to myself  or  connexions;
that  my breast shall be the sacred repository of
his  secrets,  when  delivered  to  me  as  such;
murder,  treason,  felony, and all other offences
contrary to the law of God, or the ordinances  of
the  realm,  being  at  all times most especially
excepted or at my own option: and finally, that I
will  support  a  Master Mason’s character in his
absence as well as I would if he were present.  I
will  not revile him myself, nor knowingly suffer
others to  do  so;  but  will  boldly  repel  the
slander  of  his  good name, and strictly respect
the chastity of those that are most dear to  him,
in the persons of his wife, sister, or his child:
and that  I  will  not  knowingly  have  unlawful
carnal   connexion   with   either   of  them.  I
furthermore solemnly vow and declare, that I will
not  defraud  a  Brother Master Mason, or see him
defrauded of the most  trifling  amount,  without
giving  him due and timely notice thereof; that I
will also prefer a Brother Master Mason in all my
dealings,  and recommend him to others as much as
lies in my power, so long as he shall continue to
act  honourably,  honestly and faithfully towards
me and others. All these several points I promise
to   observe,   without  equivocation  or  mental
reservation of any kind, under no less a penalty,
on  the violation of any of them, than to have my
body severed in two, my bowels torn thereout, and
burned  to  ashes  in the centre, and those ashes
scattered before  the  four  cardinal  points  of
heaven,  so  that  no  trace or remembrance of me
shall  be  left  among  men,  particularly  among
Master  Masons:  So  help  me  God,  and  keep me
steadfast in this grand  and  solemn  obligation,
being that of a Master Mason.”

A  long ceremony follows, in which the newly-made
Master is made to sham  a  dead  man  and  to  be
raised to life by the Master, grasping, or rather
clawing his hand or wrist, by putting  his  right
foot  to his foot, his knee to his knee, bringing
up the right breast to his breast, and  with  his
hand  over the back. This is practised in Masonry
as the five points of Fellowship.

Then  the  Master  gives  the  signs,  grip,  and
password, saying:


“Of  the  signs, the first and second are casual,
the third is penal.  The  first  casual  sign  is
called  the sign of horror, and is given from the
Fellow-Craft’s hailing sign, by dropping the left
hand and elevating the right, as if to screen the
eyes from a  painful  sight,  at  the  same  time
throwing  the  head over the right shoulder, as a
remove  or  turning  away  from  that  sight.  It
alludes  to  the  finding  of our murdered Master
Hiram by the  twelve  Fellow-Crafts.  The  second
casual  sign  is  called  the sign of sympathy or
sorrow, and is given by bending the head a little
forward, and by striking the right hand gently on
the forehead. The third is called the penal sign,
because   it  alludes  to  the  penalty  of  your
obligation, and is  given  by  drawing  the  hand
across the centre of the body, dropping it to the
side, and then raising  it  again  to  place  the
point of the thumb on the navel. It implies that,
as a man of honour and a Master Mason, you  would
rather  be severed in two than improperly divulge
the secrets of this Degree. The grip or token  is
the  first  of the five points of fellowship. The
five points of fellowship are: first, a grip with
the  right  hand  of each other’s wrist, with the
points of the fingers; second right foot parallel
with  right foot on the inside; third, right knee
to right knee;  fourth,  right  breast  to  right
breast; fifth, hand over shoulder, supporting the
back. It is in  this  position,  and  this  only,
except  in open lodge, and then but in a whisper,
that  the  word  is  given.  It  is  MAHABONE  or
MACBENACH.  The former is the ancient, the latter
the modern word.”


I have  here  given  an  idea  of  the  principal
ceremonies  used  in making English Freemasons. I
could not in the space I have allotted to myself,
enter, as I would wish to do, upon other features
of its ridiculous rites and observances, many  of
which  in  still  higher degrees, get a gradually
opening,  Atheistic   and   most   anti-Christian
interpretation.   But  it  will  suffice  for  my
purpose to bring one fact under your observation.
In  the ceremonies accompanying initiations, many
charges are made to the candidates, and  lectures
and  catechisings  are  given.  In  these, in the
highest degrees, the  real  secret  is  gradually
divulged  in a manner apparently the most simple.
For instance in the degree of the Knights  Adepts
of the Eagle or the Sun, the Master in his charge
describing the Bible, Compass, and Square, says:–

“By the Bible, you are to understand that  it  is
the  only  law  you  ought  to follow. It is that
which Adam received at his  creation,  and  which
the  Almighty  engraved in his heart. This law is
called natural law,  and  shows  positively  that
there  is  but  one  God,  and  to adore only him
without any  subdivision  or  interpolation.  The
Compass  gives  you  the  faculty  of judging for
yourself that whatever God has created  is  well,
and  he  is  the  sovereign author of everything.
Existing in himself, nothing is  either  good  or
evil, because we understand by this expression an
action done which  is  excellent  in  itself,  is
relative, and submits to the human understanding,
judging to know  the  value  and  price  of  such
action,  and  that  God,  with whom everything is
possible, communicates nothing of  his  will  but
such   as   his   great   goodness  pleases;  and
everything in the universe is governed as he  has
decreed it with justice, being able to compare it
with the attributes of the  Divinity.  I  equally
say, that in himself there is no evil, because he
has made  everything  with  exactness,  and  that
everything   exists   according   to   his  will;
consequently, as it ought  to  be.  The  distance
between  good and evil, with the Divinity, cannot
be more justly and clearly  compared  than  by  a
circle  formed  with  a  compass: from the points
being  reunited  there  is   formed   an   entire
circumference;  and  when any point in particular
equally approaches or equally separates from  its
point,  it  is  only  a  faint resemblance of the
distance between good and evil, which we  compare
by  the  points  of  a compass, forming a circle,
which circle, when completed, is God!”


From this it will be clear to what the  so-called
veneration  for  die Bible and for religion comes
to, at last, in all  Freemasonry.  From  apparent
agreement  with  Christianity it ends in Atheism.
In the essentially Jewish symbolism  of  Masonry,
the Trinity is ignored from the commencement, and
God reduced to a Grand Architect. The mention  of
Christ is carefully avoided. By degrees the Bible
is not revelation at all – only the laws  written
on  the  heart  of every man by the one God – the
one God, yet, however, somewhat respected. But in
a  little while, we find the “one God” reduced to
very small dimensions indeed. You may  judge  for
yourself  by  the  Compass  that  God  exists  in
himself, “therefore” – though it is hard here  to
see  the  therefore  – “nothing is either good or
evil.” Here is a blow at the moral law.  Finally,
“God”,  spoken  of  with  such respect in all the
preceding degrees, is reduced to  a  nonentity  –
“which  circle  when completed is God.” This is a
perfect  introduction  on  Weishaupt’s  lines  to
Weishaupt’s Pantheism.

But  the  theories of Masonry, however developed,
do less practical mischief than  the  conduct  it
fosters.  The  English,  happily  for themselves,
are,  in  many  useful  respects,  an   eminently
inconsistent  people. The gentry amongst them can
join  Freemasonry  and  yet  keep,  in  the  most
illogical  manner  possible,  their  very diluted
form of Christianity. It has been otherwise  with
the   more  reasoning  Continental  Masons.  They
either  abandon  the  Craft  or   abandon   their
Christianity.  But  the  morality  inculcated  by
Freemasonry   has   done   immense   damage    in
English-speaking countries nevertheless. The very
oath  binding  a  Master  Mason  to  respect  the
chastity  of  certain  near  relations of another
Master  Mason,  insinuates  a  wide   field   for
licence;  and Masons, even in England, have never
been the most moral of men. It leads them, we too
well  know, to the neglect of home duties, and it
leads them to an unjust persecution of outsiders,
for the benefit of Craftsmen – a matter more than
once  complained  of  as  injurious   in   trade,
policies,  and  social  life.  I need not call to
your mind what mischief – what foul murder  –  it
has  led  to in America. I prefer to let Carlile,
the Infidel apologist of dark Masonry,  speak  on
this point. He says:–


“My  exposure  of  Freemasonry in 1825 led to its
exposure in the United States of America;  and  a
Mason there of the name of William Morgan, having
announced his intention to assist in the work  of
exposure, was kidnapped under pretended forms and
warrants of law, by his brother  Masons,  removed
from  the  State  of  new  York to the borders of
Canada, near the falls of Niagara, and there most
barbarously  murdered. This happened in 1826. The
States have been for many years much excited upon
the subject; a regular warfare has arisen between
Masons and anti-Masons; societies of  and  Masons
have   been   formed;  newspapers  and  magazines
started; and many  pamphlets  and  volumes,  with
much  correspondence,  published; so that, before
the Slavery Question was pressed among them,  all
parties  had  merged into Masons and anti-Masons.
Several persons were punished for  the  abduction
of  Morgan;  but  the murderers were sheltered by
Masonic Lodges, and rescued  from  justice.  This
was   quite  enough  to  show  that  Masonry,  as
consisting  of  a  secret  association,   or   an
association  with secret oaths and ceremonies, is
a political and social evil.”

While writing this, I  have  been  informed  that
individual  members  of Orange Lodges have smiled
at the dissolution  of  their  lodges,  with  the
observation,  that precisely the same association
can be carried on under the name of Masonry. This
is  an  evil  that  secret associations admit. No
form of anything of the kind,  when  secret,  can
protect  itself from abuses; and this is a strong
reason why Masonic associations should get rid of
their    unnecessary    oaths,    revise    their
constitutions,  and  throw  themselves  open   to
public  inspection  and  report.  There is enough
that may be made respectable in Masonry,  in  the
present  state  of  mind and customs, to admit of
scrutinising publicity.


The question of the death of  Morgan,  and  other
unhappy  incidents  in the history of Freemasonry
in the United States, are very fully  treated  by
Father  Muller,  C.SS.R.  Yet,  strange  to  say,
notwithstanding  anti-Masonic   societies   being
formed extensively in the Great Republic, and the
horror created by the murder of Morgan, there  is
no  part  of  the  world where Masonry flourishes
more than in  America.  I  believe  it  will  yet
become   the   greatest   enemy   of   the   free
institutions of that country.  I  am  willing  to
admit,  however, that Freemasonry has, thank God,
made  little  progress   amongst   Catholics   in
Ireland,  or  Catholics  of  Irish birth or blood
anywhere. This is true, and the same may be  said
of  millions  of  Protestants who have not joined
Masonry. But the evil is amongst us for all that,
and  it  is necessary that we should know what it
is and how it manifests itself.

We know too, that  besides  the  movements  which
Masonry has been called upon to serve by means of
Masonic  organs,  and  resolutions  inspired   by
Atheism,  and  advocated  by  its  hidden friends
scattered through British lodges, there have been
at  all  times,  at  least in London, some lodges
affiliated to Continental lodges, and  doing  the
work  of  Weishaupt.  Of  this class were several
lodges of foreigners and Jews, which  existed  in
London  contemporaneously  with  Lord Palmerston,
and  which  aided  him  in  the  government   and
direction  of  the secret societies of the world,
and in the Infidel Revolution which  was  carried
on   during  his  reign  with  such  ability  and
success. In the works of  Deschamps,  a  detailed
account  will  be  found of several of these high
temples of iniquity  and  deadly,  anti-Christian
intrigue.  But besides Masonry of any description
– and  every  description,  for  reasons  already
stated,  even  the  most  apparently harmless, is
positively bad, bad because of its oaths, because
of   its   associations,   and   because  of  its
un-Christian  character  –   there   were   other
societies  formed  on  the  lines  of Illuminated
Masonry under various names in Great Britain, and
especially in Ireland, of which I deem it my duty
while treating of the subject to speak as plainly
as I possibly can.


XXII

FENIANISM

FROM  the  establishment  of Illuminated Masonry,
its  Supreme  Council  never  lost  sight  of   a
discontented population in any part of the earth.
Aspiring to universal  rule,  it  carefully  took
cognizance  of  every national or social movement
among the masses, which gave promise of advancing
its  aims.  It  was  thus  it  succeeded with the
operative and peasant population of France, so as
to  accomplish  the  first  and  every subsequent
revolution in that country. The  letters  of  the
Alta  Vendita,  and  of Piccolo Tigre especially,
have carefully had in view the corruption of  the
masses  of  working men, so as to de-Christianize
them adroitly, and  fit  and  fashion  them  into
revolutionists.  Now  amongst  all the peoples of
the  earth,  those  who  most  impeded  Atheistic
designs  were the Catholics of Ireland. Forced to
leave their country in millions, they brought  to
Scotland,  to  England,  to the United States, to
Canada,  to  the  West  Indies,  to  our  growing
Colonies  –  all  empires in germ – of Australia,
and as soldiers of England, to India, Africa  and
China,  the strongest existing faith in that very
religion  which  Atheistic  Freemasonry  so  much
desires  to  destroy.  It  would be impossible to
imagine  that  the  dark   Directories   of   the
Illuminati  did  not take careful account of this
population. And they did. In the years  preceding
1798,   they  had  emissaries,  like  those  sent
subsequently amongst the  Catholic  Carbonari  of
Naples,  active  amongst  the ranks of the United
Irishmen.  France,  then  completely  under   the
control  of  the  Illuminati,  sent aid which she
sorely wanted at  home,  at  the  instigation  of
these   very   emissaries,   to  found  an  Irish
Republic, of course on the Atheistic lines,  upon
which  all the Republics then founded by her arms
were  established.  That  expedition   ended   in
failure;   but  organisations  on  the  lines  of
Freemasonry continued for many  years  afterwards
to  distract Ireland. As in Italy, the Illuminati
had  taught  the  peasantry  of  Ireland  how  to
conspire  in  secret, oath-bound, and, of course,
often  murderous,  but  always  hopeless,  league
against  their  oppressors. These societies never
accomplished one atom of good for  Ireland.  They
did  much  mischief.  But  what  cared the hidden
enemies of religion for the real happiness of the
Irish? Their gain consisted in placing antagonism
between the faithful pastors of  the  people  and
the   members   of   those  secret  societies  of
Ribbonmen,  Molly  Maguires,   and   other   such
associations,   organized   by   designing   and,
generally, traitorous scoundrels. In 1848,  there
was  something  like  a  tendency  in  Ireland to
imitate  the   secret   revolutionary   movements
established on the Continent by Mazzini. We had a
Young  Ireland   Organization.   That   was   not
initiated  as  a  secret society. Neither was the
Society of United Irishmen at first. But the open
United Irishmen led to the secret society; and so
very easily might the Young Ireland  movement  of
1848, if it had not been prematurely brought to a
conclusion.  As  it  was,  it  led,  without  its
leaders  desiring it – indeed against the will of
many of them – to  the  deepest,  most  cunningly
devised,   widespread,  and  mischievous,  secret
organization into which heedless  young  Irishmen
have been ever yet entrapped. This was the Fenian
Secret Society.

We can speak of the action of the originators  of
this movement as connected with the worst form of
Atheistic,      Continental,       secret-society
organization;  for  they  boasted  of having gone
over to France “to study” the plans elaborated by
the   most   abandoned   revolutionists  in  that
country. For my own part, I  believe  that  these
hot-headed  young  men, as they were at the time,
never took the initiative  themselves,  but  were
entrapped into this course of action by agents of
the  designing   Directory   of   the   Atheistic
movement,  at  that  moment presided over by Lord
Palmerston himself. That the association  of  the
Fenians   should   be   created   and  afterwards
sacrificed to England, would be  but  in  keeping
with  the tradition of the Alta Vendita, in whose
place Lord Palmerston and his council  stood.  We
read  in  the  life of the celebrated Nubius, the
monarch who preceded Palmerston,  that  he  often
betrayed   into   the  hands  of  the  Pontifical
Government some lodges of the Carbonari under his
own  rule,  for  the purpose of screening himself
and of punishing those very lodges. If he found a
lodge   indiscreet,  or  possessing  amongst  its
members too much religion to be tractable  enough
to  follow  the Infidel movement, he betrayed it.
He told the Government how to find it out;  where
it  had its arms concealed; who were its members;
and  what  were   their   misdeeds.   They   were
accordingly    taken   red-handed,   tried,   and
executed. Nubius got rid of a difficult body, for
whom  he  felt  nothing  but  contempt;  and  his
position at Rome was rendered secure to gnaw,  as
he  himself  expressed  it, at the foundations of
that Pontifical power,  which  thought  that  any
connection such a respectable nobleman as he was,
might have  with  assassins,  could  be  only  in
reality   for   the  good  of  religion  and  the
government, to which by station,  education,  and
even  class-interest  he  was allied. Palmerston,
too, if he wanted a blind to lead his  colleagues
astray, could, in the knowledge to be obtained of
Fenian plots in Ireland and America, have a ready
excuse  for  his well-known, constant intercourse
with the heads of the Revolution  of  the  world.
What  scruple  would  he  have, any more than his
predecessor, Nubius, in urging on a few men  whom
he  despised, to revolution; and then using means
to  strangle  their  efforts  and  themselves  if
necessary?  It  was  good  policy in the sight of
some at least  of  his  colleagues,  to  manifest
Ireland  as revolutionary, especially when such a
man as Palmerston had  all  the  threads  of  the
conspiracy  which  aimed at the revolution in his
hand. They knew that he knew where  to  send  his
spies,  and  thwart  at  the opportune moment the
whole movement. He could cause  insurrections  to
be made in the most insane manner, as to time and
place, just as they  were  made,  and  cover  the
conspirators with easy defeat and ridicule.

However  this  may  be, the Fenian movement after
being nursed in America, appeared in Ireland,  as
a  society  founded  upon  lines  not very unlike
those  of  the  Carbonari  of   Italy.   It   was
Illuminated  Freemasonry with, of course, another
name, in order not to avert  the  pious  Catholic
men  it  meant  to  seduce  and  destroy from its
ranks. But being what it was, it could  not  long
conceal  its  innate, determined hostility to the
Catholic  religion;  and  it  proved  itself   in
Ireland,  and  wherever  it  took  a  hold of the
people in the three kingdoms,  one  of  the  most
formidable  enemies  to  the  souls  of the Irish
people that had ever appeared.

When I say this, do not imagine that I mean for a
single  moment  to  infer, that many of those who
joined it, held or knew its views. If all I  have
hitherto  stated proves anything, it is this: the
nature of the infernal conspiracy  which  we  are
considering is essentially hypocritical. It comes
as Freemasonry comes, with a lie in its mouth. It
comes under false pretences always. So it came to
Italy under the name of Carbonarism. It came, not
only professing the purest Catholic religion, but
absolutely  made  the  saying  of  prayers,   the
frequentation   of   the   sacraments,  the  open
confession of the  Faith,  and  devotion  to  the
Vicar of Christ, a matter of obligation. I do not
believe that Fenianism came to  Ireland  with  so
many  pious professions. But it came in the guise
of  patriotism,  which  in  Ireland,   for   many
centuries,  was so bound up with religion that in
the  minds  of  the  peasantry  the  one   became
inseparably  connected with the other. The friend
of the one was looked upon as the friend  of  the
other;  and  the enemy of the one was regarded as
the enemy of the other. Hence, in  the  minds  of
the Irish, in my own boyhood, the French who came
over under Hoche, were regarded as Catholic.  The
Irish  held, that France was then as she was when
the “wild geese”  went  over  to  fight  for  the
Bourbons,  a  Catholic  nation. The truth was, of
course, quite the opposite; but so long  had  the
Irish people been accustomed to regard the French
as  Catholic,  that  they  still  cherished   the
delusion,  and  would  hear or believe nothing to
the  contrary.  It  was  enough,  therefore,  for
Fenianism  to  appear  in the guise of a national
movement  meant  to   free   the   country   from
Protestant   England,   that  it  should  without
question be looked upon as  –  at  least  in  the
first    instance    –    essentially   Catholic.
Nevertheless, after its leaders had gone to Paris
to  study  the  methods of the French and Italian
Carbonari, and returned  to  create  circles  and
centres  on  the  plan  of  the  Vendita  of  the
Italians, they  showed  a  large  amount  of  the
Infidel  spirit  of the men they found in France,
and determined to spread it in Ireland. They well
knew  that  the  Catholic clergy would be sure to
oppose and denounce them as would every wise  and
really  patriotic  man  in the country. The utter
impossibility  of  any  military  movement  which
could   be   made  by  any  available  number  of
destitute Irish peasantry succeeding at the time,
was  in  itself  reason  enough  why  any  man of
humanity, not to speak  at  all  of  the  clergy,
should  endeavour to dissuade the people from the
mad enterprise of the  Fenians.  Every  good  and
experienced  Irishman, Smith O’Brien, the editors
of the Nation and others, did so; yet strange  to
say,  the leaders of the disastrous movement, the
Irish,  and   the   American   organizers,   were
permitted  by the English Government, at least so
long as Lord Palmerston lived, to act  almost  as
they  pleased  in  Ireland.  The Government knew,
that while  impotent  to  injure  England,  these
agitators  and  conspirators  were doing the work
which English anti-Catholic hate desired  to  do,
more  effectively than any delusion, or bribe, or
persecution which heresy had been able to invent.
They were undermining the Faith of the people and
destroying secretly  but  surely  that  love  and
respect  for  the  clergy which had distinguished
the country ever since the days of St. Patrick. A
paper  edited  by one of these men was circulated
for at least two years in the homes of nearly all
the  population.  It  contained, to be sure, much
incitement to revolution; but it  contained  also
that  which in Lord Palmerston’s eyes compensated
for the kind of revolution Fenians could  make  a
thousand  fold  –  it  contained  the  most able,
virulent, and subtle  attacks  upon  the  clergy.
This  paper remained undisturbed until Palmerston
passed away and affairs in America made Fenianism
a  real  danger for his successors in office. Its
issues  contained  letters  written  in  its  own
office,  but  purporting  to  come  from  various
country parishes, calumniating many of  the  most
venerable  of  the priests of the people. Men who
so loved their flocks as  to  sacrifice  all  for
them  during the famine years – men who had lived
with them from youth to  old  age,  were  now  so
artfully  assailed  as  foes  of  their country’s
liberation, that the people, maddened and deluded
by  such attacks, passed them on the road without
the usual loving salutation Catholics in  Ireland
give  to and receive from their priests. The Sect
backed  up  the  action  of  the  newspaper.  Its
leaders  got  the  “word  of  command”  for  that
purpose, and had to be obeyed. Matters  proceeded
daily  from  bad  to  worse, until at last Divine
Providence manifested clearly the deadly  designs
against  religion underlying the Fenian movement,
and the people of Ireland recoiled  from  it  and
were saved.

It  was  hard to keep even the leaders themselves
bad to the end. At death, few  of  them  like  to
face   the   God   they   have  outraged  without
reconciliation. But in life these men,  like  the
informers   with   whom  they  are  so  often  in
alliance, do desperate things to  deceive  first,
and  then,  for a passing interest, to ruin their
unfortunate dupes afterwards. For my own part,  I
am  of  opinion that the man who deludes a number
of brave young hearts to rush  into  a  murderous
enterprise,  hopeless  from  the  outset,  is  as
dangerous as the man who seduces  men  to  become
assassins and then sacrifices their lives to save
his own neck from the halter. At  most  there  is
but  the  difference  of  degree in the guilt and
malignity of the leaders who urged  on  impetuous
youth  to such risings as those of the snowstorms
in  1867,  and  of  the  scoundrel  who   planned
assassination,  entrapped  and  excited  the same
kind of youth to execute it, and then swore their
lives  away  to  save  himself  from  his  justly
deserved  doom.  I  am  led  to  this  conclusion
inevitably  from  the account given of the Fenian
rising by one of the  purest  Irish  patriots  of
this  century,  one just gone amidst the tears of
his fellow-countrymen, with stainless name  after
a  career  of  glorious  labour,  to  his eternal
reward.  Mr.  Alexander  M.  Sullivan,   in   his
interesting “Story of Ireland”, says:

“There  was  up  to  the last a fatuous amount of
delusion maintained by the ‘Head Centre’ on  this
side  of  the  Atlantic, James Stephens, a man of
marvellous  subtlety  and  wondrous   powers   of
plausible  imposition; crafty, cunning, and quite
unscrupulous as to the employment of means to  an
end.  However, the army ready to hand in America,
if not utilized at once,  would  soon  be  melted
away and gone, like the snows of past winters. So
in the middle of 1865 it was resolved to take the
field in the approaching autumn.

“It  is  hard  to  contemplate  this  decision or
declaration without deeming it  either  insincere
or  wicked  on the part of the leader or leaders,
who at the moment  knew  the  real  condition  of
affairs  in  Ireland.  That the enrolled members,
howsoever few, would respond  when  called  upon,
was  certain  at  any time; for the Irish are not
cowards;  the  men  who  joined  this   desperate
enterprise   were   sure   to   prove  themselves
courageous, if not either prudent  or  wise.  But
the  pretence  of  the  revolutionary chief, that
there was a  force  able  to  afford  the  merest
chance  of  success, was too utterly false not to
be plainly criminal.

“Towards  the   close   of   1865   came   almost
contemporaneously  the  Government  swoop  on the
Irish Revolutionary executive, and the deposition
–  after  solemn judicial trial, as prescribed by
the laws  of  the  society  –  of  O’Mahony,  the
American  ‘Head  Centre’  for crimes and offences
alleged to be worse than mere imbecility, and the
election  in  his  stead  of  Colonel  William R.
Roberts,  an  Irish  American  merchant  of  high
standing  and honourable character, whose fortune
had  always  generously  aided  Irish  patriotic,
charitable,  or  religious  purposes. The deposed
official,  however,  did  not   submit   to   the
application  of  the  society  rules. He set up a
rival association,  a  course  in  which  he  was
supported by the Irish Head Centre; and a painful
scene  of  factious  and  acrimonious  contention
between  the two parties thus antagonised, caused
the English Government  to  hope  –  nay,  for  a
moment, fully to believe – that the disappearance
of both must soon follow.”

Mr. A. M. Sullivan, after speaking of the history
of the Fenian movement in America, continues:–

“This  brief  episode  at  Ridgeway  was  for the
confederated Irish the one gleam to  lighten  the
page  of  their  history  for 1866. That page was
otherwise darkened and blotted  by  a  record  of
humiliating    and   disgraceful   exposures   in
connection with the Irish Head Centre. In  autumn
of that year he proceeded to America, and finding
his  authority  repudiated  and   his   integrity
doubted,  he  resorted to a course which it would
be difficult to characterize too strongly. By way
of  attracting  a  following to his own standard,
and obtaining  a  flush  of  money,  he  publicly
announced  that  in  the  winter  months close at
hand, and before the new year  dawned,  he  would
(sealing his undertaking with an awful invocation
of the Most High)  be  in  Ireland,  leading  the
long-promised  insurrection. Had this been a mere
‘intention’ which might be ‘disappointed’, it was
still  manifestly criminal thus to announce it to
the  British  Government,  unless,  indeed,   his
resources  in  hand were so enormous as to render
England’s preparations a matter of  indifference.
But  it was not as an ‘intention’ he announced it
and swore to it.  He  threatened  with  the  most
serious  personal  consequences any and every man
soever, who might dare to express  a  doubt  that
the  event  would  come  off as he swore. The few
months  remaining  of  the  year  flew  by;   his
intimate  adherents spread the rumour that he had
sailed for the scene of action,  and  in  Ireland
the  news  occasioned  almost  a  panic. One day,
towards the close of December, however,  all  New
York  rang  with  the  exposure that Stephens had
never quitted for Ireland, but  was  hiding  from
his own enraged followers in Brooklyn. The scenes
that ensued were such as may well be omitted from
these  pages.  In  that  bitter hour thousands of
honest, impulsive and  self-sacrificing  Irishmen
endured  the anguish of discovering that they had
been deceived as never had men been before;  that
an  idol  worshipped  with frenzied devotion was,
after all, a thing of clay.”

The plottings of the “Head Centre”, however, were
not at an end. Mr. A. M. Sullivan continues:–

“In   Ireland,   where  Stephens  had  been  most
implicitly believed in, the news of this collapse
–  which  reached  her early in 1867 – filled the
circles   with   keen   humiliation.   The   more
dispassionate  wisely  rejoiced  that  he had not
attempted to keep a promise, the making of  which
was in itself a crime; but the desire to wipe out
the reproach supposed to be  cast  on  the  whole
enrolment  by  his  public  defection  became  so
overpowering, that a rising was arranged to  come
off  simultaneously  all  over Ireland on the 5th
March, 1867.

“Of all  the  insensate  attempts  at  revolution
recorded  in  history,  this  one  assuredly  was
pre-eminent. The most extravagant of the  ancient
Fenian  tales  supplies  nothing more absurd. The
inmates of a lunatic asylum could  scarcely  have
produced   a  more  impossible  scheme.  The  one
redeeming feature in the whole proceeding was the
conduct  of  the  hapless  men who engaged in it.
Firstly, their courage in responding  to  such  a
summons at all, unarmed and unaided as they were.
Secondly, their intense religious feeling. On the
days  immediately  preceding  the  5th March, the
Catholic churches were crowded by  the  youth  of
the  country,  making  spiritual preparations for
what they believed would be a struggle  in  which
many  would  fall and few survive. Thirdly, their
noble  humanity  to  the  prisoners   whom   they
captured,  their  scrupulous  regard  for private
property, and their earnest anxiety to  carry  on
their struggle without infraction in aught of the
laws and rules of honourable warfare.”


XXIII

CONCLUSION

         IN  conclusion,  it  is  proper  that  I
should say a word to you upon the attitude of the
Church at the present moment, in the face of  the
forces  of  the  Organized  Atheism of the world.
That  organization  has  now   arrived   at   the
perfection  of  its  dark  wisdom,  and is making
rapid strides to the most complete and  universal
exercise  of its power. It has succeeded. Through
it  the  Church  is  despoiled...  The  religious
orders  are  virtually suppressed in nearly every
country of Europe. Freemasonry is supreme in  the
governments  of  France,  Spain, Portugal, Italy,
and Switzerland, and works its will in nearly all
the  Republics  of  Southern  America.  It  rules
Germany, terrifies Russia, distracts Belgium, and
secretly   gnaws   at   the  heart  of  Austria.1
Everywhere it advances with rapid strides both in
its  secret movements against Catholicism and the
Christian  religion  generally,   and   in   open
persecution  according  to  the  measure  of  its
opportunity and power. No hope, humanly speaking,
appears  on  the  horizon  to  warrant us at this
moment to look for a change for the  better.  But
God has promised never to desert His Church. That
promise never can be  broken.  When  the  darkest
hour  comes,  it is not for Catholics to look for
dissolution, but for life and hope. The crisis in
the  conflicts  of  Christianity  is  the hour of
victory.

By his immortal Bull, Humanum Genus, Leo XIII has
dealt   a   death   blow   to   the  progress  of
Freemasonry, which exerted the utmost efforts  of
every  kind  to  keep  itself hidden. That it had
power to remain hidden is looked upon by some  as
one  of the most remarkable evidences of its real
power. Exposure is its death – the death at least
of  its influence over its intended dupes amongst
Catholics. Therefore comes the word of command to
us  all:– “Tear off the mask from Freemasonry and
make  plain  to   all   what   it   really   is.”
Consequently  it  becomes a plain duty, in season
and out of season, to expose Freemasonry.



ENDNOTES

Foreword

(1)  Cf. my book, The Mystical Body of Christ and
the Reorganisation  of  Society.  (2)  Translated
from  the original Italian as it appeared in Acta
Apostolicae Sedis, Jan. 31, 1949.

(3) The contrast between the Programme of Christ,
the  King through His Mystical Body, the Catholic
Church, and the Programme of  the  Jewish  nation
since  the  rejection  of  Our  Lord Jesus Christ
before Pilate  and  on  Calvary  is  set  out  in
parallel  columns  in  my  book,  The Kingship of
Christ and Organised Naturalism, pp. 52, 53.  (4)
Philip  II,  pp.  308,  309.  The  Jewish writer,
Bernard Lazare, so remarkable for his  hatred  of
Our  Divine  Lord  and the Catholic Church, is in
full agreement with William Thomas Walsh, who was
a  splendid  Catholic.  “It  is  certain”, writes
Lazare, “that there were Jews at  the  cradle  of
Freemasonry  –  Kabbalistic Jews, as is proved by
some of  the  rites  that  have  been  preserved.
During   the   years  that  preceded  the  French
Revolution, they very probably entered in greater
numbers  still  into  the councils of the society
and founded secret  societies  themselves.  There
were  Jews  around  Weishaupt,  and  Martinez  de
Pasqualis, a Jew of Portuguese origin,  organised
numerous   groups   of   Illuminati   in  France,
recruiting many adepts  to  whom  he  taught  the
doctrine  of reintegration. The lodges founded by
Martinez were mystical, whilst the  other  orders
of  Freemasonry  were  rather  rationalist.  This
permits one to  say  that  the  secret  societies
represented  the  two  sides  of the Jewish mind:
practical   rationalisation    and    pantheism.”
(L’Antisémitisme,  p.  339).  Both  sides  of the
Jewish mind mentioned by B. Lazare are opposed to
ordered  submission to God through Our Lord Jesus
Christ.

(5) Philip II, by W. T. Walsh, p. 315. All  those
who  have  been  brought up on “official history”
would do well to examine what took place  in  the
16th  century  in  the  light  of what William T.
Walsh reveals in his books, Philip  II,  Isabella
of  Spain  and Characters of the Inquisition. (6)
For  the  manner  in  which  the  Jewish   nation
exercises   control  over  Freemasonry,  see  The
Mystical Body of Christ and the Reorganisation of
Society, pp. 234-236. “The Jews have swarmed into
it (Freemasonry)  from  the  earliest  times  and
controlled  the higher grades and councils of the
ancient and  accepted  Scottish  rite  since  the
beginning of the nineteenth century.” (The X-Rays
in Freemasonry, by A. Cowan, p. 61.)

(7) A full translation of the Encyclical  Letter,
Humanum  Genus,  will  be  found  in my book, The
Kingship of Christ and Organised Naturalism,  pp.
55-80.  (8)  Readers  will  find  the  six points
outlined in the opening chapter of  The  Kingship
of  Christ  and  Organised Naturalism, and on pp.
96-97, the opposing programmes of Christ the King
and of Freemasonry are given in parallel columns.

(9)   La   Franc-Maçonnerie   Française   et   la
Préparation de la Révolution, by  Brother  Gaston
Martin. Cf. La Dictature des Puissances Occultes,
by Léon de Poncins, pp. 80-95. (10) L’Entrée  des
Israélites dans la Société Française, p. 356. The
significance of the Declaration of 1789  and  the
import of the French Revolution are admirably set
forth by this distinguished  Jewish  convert,  in
the  work  just  quoted  and  in La Prépondérance
juive,  Part  I.  Father  Lémann  shows  that  in
promulgating  the  Rights  of Man, the Revolution
knowingly and deliberately eliminated the  Rights
of  the  God-Man,  Our Lord Jesus Christ. Amongst
the  prominent  Freemasons  who  worked  for  the
emancipation  of  the  Jews,  Father  Lémann also
mentions l’abbé Grégoire and  Talleyrand,  Bishop
of  Auten.  In  his able work, Les Pourquoi de la
Guerre Mondiale  (Vol.  III,  p.  304),  Mgr.  H.
Delassus  says:  “The  servants  of the Jews, the
Freemasons, got this decree voted,  but  only  in
the  fourteenth session, after thirteen fruitless
attempts...  Thus   was   this   foreign   nation
introduced into the bosom of the French nation.”

(11)  For  an  outline  of  the  antecedents  and
preparations for the  United  States  of  Europe,
see: The United States of Europe Conspirators, by
B. Jensen (published by W. L. Richardson, Lawers,
by  Aberfeldy,  Scotland.  Price  1s.)  See  also
Hollywood Reds are on  “the  Run”,  by  Myron  C.
Fagan.  (12)  The  foreword  of  the  White Paper
stated that it was issued in  accordance  with  a
decision  of  the English War Cabinet in January,
1919.   The   White   Paper    speedily    became
unobtainable.  Later,  an  abridged  edition  was
issued, from which the passage  quoted  had  been
eliminated,   without   any   indication  of  the
omission.  No  reason  was  ever  given  for  the
suppression of the original White Paper.

(13)  The  Jewish writer, Louis Levine, in Soviet
Russia Today (Nov. 1946), wrote: “Stalin and  the
father of his prospective Jewish son-in-law drank
‘Lachaim’ together in the Kremlin.” Again,  David
Weissman,  in  an  article  in  The  B’nai B’rith
Messenger (March 3, 1950), says that Stalin is  a
Jew. Cf. also Judaism and Bolshevism (The Britons
Publishing Society).  (14)  The  universality  of
Papal  condemnations of Freemasonry is treated by
Fr.  Cahill,  S.J.   in   Freemasonry   and   the
Anti-Christian  Movement,  pp. 131, 132, 254. See
also  The  Mystical  Body  of  Christ   and   the
Reorganisation of Society, pp. 204-223.

(15)  Encyclical  Letter Humanum Genus, April 20,
1884. (16) Cf. pp. 206, 207 of The Mystical  Body
of  Christ  and  the  Reorganisation  of Society,
where texts are given.

(17) On pages 18-20 of his book, English-Speaking
Freemasonry, Sir Alfred Robbins gives clear proof
of the vagueness of meaning of  the  “fundamental
Grand  Architect  of  the Universe” as well as of
the fact that Freemasonry is  not  Christian.  He
there  writes:  “The foundations on which English
speaking Freemasonry so  long  has  stood  are  a
reverential  belief in the Eternal, with an inner
realization of His revealed  will  and  word.  It
recognizes  that both belief and revelation exist
in many  forms...  In  England  many  Lodges  are
entirely  composed of... Jews.” (18) A summary of
what he says is given in my  book,  The  Mystical
Body of Christ and the Reorganisation of Society,
pp. 207-209.

(19) Annual  of  Universal  Masonry  (1923),  pp.
241-242.   (20)   La   Dictature  des  Puissances
occultes, p. 236. On page 176 the author gives  a
striking  example  of pressure brought to bear on
the Hungarian government by American Freemasonry,
in  order  to get Freemasonry restored in Hungary
after  the  Revolution   (1918-1919).   Hungarian
Freemasonry  had prepared the Revolution, yet the
Anglo-Saxon Brothers championed its cause.

(21) The Home Rule for Ireland Acts of  1914  and
1920,  precluded  the  Irish Parliaments from any
power to “abrogate or  prejudicially  affect  any
privilege  or  exemption  of  the  Grand Lodge of
Freemasons in Ireland.” (22) According to Art. 44
of  the  Constitution,  the  Irish State does not
acknowledge the Catholic Church,  for  which  our
ancestors died, as the One True Church of Christ.

(23)  Senator Lehman’s programme for the union of
Ireland under Marxist domination will undoubtedly
be  along the lines of The Daily Worker pamphlet,
The Partition of Ireland, June 6, 1949. (24)  Cf.
the beautiful Prologue to the Irish Constitution.

(25) The question of the conversion of the Jewish
nation has been beautifully treated by the Jewish
convert  priest,  Canon  Augustine  Lémann in his
works, Histoire Complète de  l’Idée  Messianique,
L’Avenir de Jérusalem. (26) The Jewish writer, B.
Lazare, expressed that quite dearly:  “The  Jew”,
he   said,   “is  the  living  testimony  of  the
disappearance of the State founded on theological
principles,  and which the Christian Anti-Semites
dream of reconstructing.”  (L’Anti-Sémitisme,  p.
361. Italics mine).


Chapter III

(1) L’Église Romaine en face de la Révolution, by
J.  Crétineau-Joly,  ouvrage  composé   sur   des
document  inédits  et orné des portraits de Leurs
Saintetés Les Papes Pie VII. Et Pie IX.  dessinés
per Stall. Paris, 1861. (2) To show how early the
confederates of Voltaire had determined upon  the
gradual  impoverishment  of  the  Church  and the
suppression  of   the   Religious   orders,   the
following  letters  from  Frederick II will be of
use. In the first dated 13th  August,  1775,  the
Monarch writes to the then very aged Patriarch of
Ferney”, who had demanded the  secularization  of
the  Rhine  ecclesiastical  electorates and other
episcopal benefices in Germany, as follows:– “All
you  say concerning our German bishops is but too
true; they grow fat upon the tithes of Sion.  But
you know, also, that in the Holy Roman Empire the
ancient  usage,  the  Bull  of  Gold,  and  other
antique  follies,  cause abuses established to be
respected. If we wish to diminish fanaticism,  we
must  not touch the bishops. But, if we manage to
diminish  the  monks,  especially  the  mendicant
orders,  the  people  will  grow  cold  and  less
superstitious, they will permit the  powers  that
be  to  dispose of the bishops in the manner best
suited to the good of each  State.  This  is  the
only  course to follow. To undermine silently and
without noise the edifice of  infatuation  is  to
oblige it to fall of itself. The Pope, seeing the
situation in which he finds himself,  is  obliged
to  give briefs and bulls as his dear sons demand
of him. The power founded upon the  ideal  credit
of  the  faith  loses in proportion as the latter
diminishes. If there were now found at  the  head
of    nations   some   ministers   above   vulgar
prejudices,  the   Holy   Father   would   become
bankrupt.  Without doubt posterity will enjoy the
advantage of being able to think freely.”

(3) In 1768 Voltaire  wrote  as  follows  to  the
Marquis  de  Villevielle:–  “No, my dear Marquis,
no,  the  modern  Socrates  will  not  drink  the
hemlock.  The Socrates of Athens was, between you
and me, a pitiless caviller, who made  himself  a
thousand  enemies  and who braved his judges very
foolishly.  “Our  modern  philosophers  are  more
adroit.  They  have not the foolish and dangerous
vanity to put their names to their works.  Theirs
are  the  invisible hands which pierce fanaticism
from one end of Europe  to  the  other  with  the
arrows  of  truth.  Damilaville recently died. He
was the author of  ‘Christianism  unveiled’,  and
many other writings. No one ever knew him.”

(4) See Le Secret de la Franc-Maçonnerie, by Mgr.
A. J. Fava, Bishop of Grenoble, Lille,  1883,  p.
38.

Chapter IV

(1) Opus cit. p. 8.

(2)  Gougenot des Mousseaux, in his work Le Juif,
le  Judaïsme  et  la  Judaïsation   des   Peuples
Chrétiens  (Paris  1869),  has brought together a
great number of indications on the  relations  of
the  high chiefs of Masonry with Judaism. He thus
concludes:– “Masonry, that  immense  association,
the  rare initiates of which, that is to say, the
real chiefs of which, whom we must be careful not
to  confound  with  the nominal chiefs, live in a
strict and intimate alliance  with  the  militant
members  of Judaism, princes and imitators of the
high Cabal. For that  élite  of  the  order–these
real chiefs whom so few of the initiated know, or
whom they only know for the most part under a nom
de  guerre,  are  employed  in the profitable and
secret dependence of the  cabalistic  Israelites.
And this phenomenon is accomplished thanks to the
habits  of  rigorous  discretion  to  which  they
subject themselves by oaths and terrible menaces;
thanks also to the  majority  of  Jewish  members
which  the  mysterious  constitution  of  Masonry
seats   in    its    sovereign    counsel.”    M.
Crétineau-Joly  gives  a very interesting account
of  the  correspondence  between  Nubius  and  an
opulent  German  Jew  who supplied him with money
for the purposes of his  dark  intrigues  against
the  Papacy.  The  Jewish  connection with modern
Freemasonry is  an  established  fact  everywhere
manifested  in  its  history. The Jewish formulas
employed by Masonry, the Jewish traditions  which
run  through  its  ceremonial,  point to a Jewish
origin, or to the work of Jewish  contrivers.  It
is  easy  to conceive how such a society could be
thought   necessary   to   protect   them    from
Christianity   in  power.  It  is  easy  also  to
understand how the one darling  object  of  their
lives  is the rebuilding of the Temple. Who knows
but behind the Atheism and desire of  gain  which
impels  them  to  urge on Christians to persecute
the Church and to destroy it, there lies a hidden
hope  to  reconstruct  their  Temple,  and at the
darkest depths of secret society  plotting  there
lurks  a  deeper  society  still which looks to a
return to the land of Juda and to the re-building
of  the  Temple  of  Jerusalem.  One of the works
which Antichrist will  do,  it  is  said,  is  to
reunite  the  Jews,  and  to  proclaim himself as
their long  looked-for  Messiah.  As  it  is  now
generally  believed  that  he  is  to  come  from
Masonry and to be of it, this is not  improbable,
for  in  it  he  will  find  the  Jews  the  most
inveterate haters of  Christianity,  the  deepest
plotters, and the fittest to establish his reign.

(3)    See   section   xxi.   “Freemasonry   with
Ourselves”, pp. 142-154.

Chapter V

(1)   Before   the   celebrated   “Convent”    of
Wilhelmsbad  there  was  a thorough understanding
between the Freemasons of  the  various  Catholic
countries   of   Continental   Europe.  This  was
manifested in the horrible intrigues which led to
the  suppression  of  the  Society  of  Jesus  in
France, Spain, Portugal, Germany, and Naples; and
which  finally  compelled Clement XIV to dissolve
the great body by  ecclesiastical  authority.  No
doubt  the Jesuits had very potent enemies in the
Jansenists, the Gallicans, and  in  others  whose
party  spirit  and  jealousy  were  stronger than
their sense of the real  good  of  religion.  But
without   the   unscrupulous   intrigues  of  the
Infidels  of  Voltaire’s  school  banded  into  a
compact  active  league  by  the  newly-developed
Freemasonry,  the  influence  of  the  sects   of
Christians  hostile  to  the  Order  could  never
effect an effacement so complete and so  general.
Anglican  lodges,  we  must remember, appeared in
Spain and Portugal as soon as in France. One  was
opened in Gibraltar in 1726, and one in Madrid in
1727. This latter broke with the mother lodge  of
London  in 1779, and founded lodges in Barcelona,
Cadiz, Vallidolid, and other cities.  There  were
several  lodges  at  work  in  Lisbon as early as
1735. The Duke of Choiseul, a Freemason, with the
aid of the abominable de Pompadour, the harlot of
the still more abominable Louis XV, succeeded  in
driving  the  Jesuits  from  France.  He then set
about influencing his brother Masons,  the  Count
De  Aranda,  Prime  Minister  of  Charles  III of
Spain,  and  the  infamous  Carvalho-Pombal,  the
alter ego of the weak King of Portugal, to do the
same  work  in  the  Catholic  States  of   their
respective  sovereigns. The Marquis de L’Angle, a
French Freemason Atheist, and friend of Choiseul,
thus writes of De Aranda – “He is the only man of
which Spain can be proud of at this moment. He is
the sole Spaniard of our days whom posterity will
place on its tablets. It is he whom it will  love
to  place  on  the  front of all its temples, and
whose name it  will  engrave  on  its  escutcheon
together  with the names of Luther, of Calvin, of
Mahomet, of William Penn, and of Jesus Christ! It
is  he  who  desired  to sell the wardrobe of the
saints, the property of virgins, and  to  convert
the cross, the chandeliers, the patens, &c., into
bridges and inns and main roads.”  We  cannot  be
surprised  at what De Aranda attempted after this
testimony. He conspired with Choiseul to forge  a
letter  as  if  from  the General of the Jesuits,
Ricci, which purported to prove that  the  King’s
mother  was  an adulteress, and that the King had
no  claim  to  the  Spanish   throne.   Secretly,
therefore,  an  order  was obtained from the weak
Monarch, and on a given day and hour the  Jesuits
in  all  parts  of  the  Spanish  dominions  were
dragged from their homes, placed on board  ships,
and  cast  on the shores of the Pontifical States
in a condition of utter destitution. A calumny as
atrocious and unfounded enabled Pombal to inflict
a worse fate on the Jesuits of Portugal  and  its
dependencies.

Chapter IX

(1)    It   is   commonly   believed   that   the
encyclopaedists and philosophers  were  the  only
men  who  overturned  by their writings altar and
throne at the time of the Revolution. But,  apart
from  the  facts that these writers were to a man
Freemasons, and the most daring and  plotting  of
Freemasons,  we  have abundant authority to prove
that other Freemasons were everywhere  even  more
practically  engaged  in  the  same  work.  Louis
Blanc, who will be accepted as  an  authority  on
this  point,  thus writes:– “It is of consequence
to introduce the reader into the  mine  which  at
that  time  was  being  dug  beneath  thrones and
altars by revolutionists, very much more profound
and   active   than   the   encyclopaedists:   an
association composed of men of all countries,  of
all  religions,  of  all ranks, bound together by
symbolic bonds, engaged under an inviolable  oath
to   preserve   the   secret  of  their  interior
existence. They were forced to  undergo  terrific
proofs  while occupying themselves with fantastic
ceremonies, but otherwise  practised  beneficence
and  looked  upon  themselves  as  equals  though
divided   in    three    classes,    apprentices,
companions,  and masters. Freemasonry consists in
that. Now, on the eve of the  French  Revolution,
Freemasonry was found to have received an immense
development.  Spread  throughout  the  whole   of
Europe,  it  seconded  the  meditative  genius of
Germany, agitated France silently, and  presented
everywhere  the  image  of  a  society founded on
principles contrary to those of  civil  society.”
Mgr.  Segur writes on this:– “See to what a point
the reign of Jesus Christ was menaced at the hour
the Revolution broke out. It was not France alone
that it agitated, but the whole of  Europe.  What
do  I say? The world was in the power of Masonry.
All the lodges of  the  world  came  in  1781  to
Wilhelmsbad   by  delegates  from  Europe,  Asia,
Africa and America; from the most distant  coasts
discovered  by  navigators,  they  came,  zealous
apostles  of   Masonry...   They   all   returned
penetrated with the Illuminism of Weishaupt, that
is Atheism,  and  animated  with  the  poison  of
incredulity with which the orators of the Convent
had inspired them. Europe and the  Masonic  world
were then in arms against Catholicism. Therefore,
when  the  signal  was  given,  the   shock   was
terrible,   terrible  especially  in  France,  in
Italy, in Spain, in the  Catholic  nations  which
they  wished  to  separate from the Pope and cast
into schism, until the time came when they  would
completely  de-Christianize  them.  This accounts
well for the captivities  of  Pius  VI  and  Pius
VII.”

Chapter X

(1) Alexander Dumas in his Mémoires de Garibaldi,
first series, p. 34, tells us:–  “Illuminism  and
Freemasonry,  these two great enemies of royalty,
and the adopted device of both of which was L. P.
D.,  lilia  pedibus  destrue, had a grand part in
the French  Revolution.  “Napoleon  took  Masonry
under  his  protection. Joseph Napoleon was Grand
Master of the Order, Joachim Murat second  Master
adjoint.   The   Empress   Josephine   being   at
Strasbourg, in 1805, presided over the  fete  for
the  adoption  of the lodge of True Chevaliers of
Paris. At the same time Eugene de Beauharnais was
Venerable  of  the  lodge of St. Eugene in Paris.
Having come to Italy with the title  of  Viceroy,
the  Grand  Orient  of Milan named him Master and
Sovereign Commander of the Supreme Council of the
thirty-second grade, that is to say, accorded him
the greatest honour  which  could  be  given  him
according   to   the   Statutes   of  the  Order.
Bernadottc was a Mason. His son Oscar  was  Grand
Master  of  the  Swedish  lodge. In the different
lodges  of  Paris  were  successively  initiated,
Alexander, Duke of Wurtemburg; the Prince Bernard
of  Saxe-Weimar,  even  the  Persian  Ambassador,
Askeri  Khan.  The President of the Senate, Count
de Lacipede, presided over the  Grand  Orient  of
France,  which  had  for  officers  of honour the
Generals Kellerman, Messina, and Soult.  Princes,
Ministers,  Marshals,  Officers, Magistrates, all
the men, in fine, remarkable for their  glory  or
considerable  by their position, ambitioned to be
made Masons. The women even wished to have  their
lodges  into which entered Mesdames de Vaudemont,
de Carignan, de Gerardin, de  Narbonne  and  many
other  ladies.”  Frère Clavel, in his picturesque
history of Freemasonry, says that, “Of all  these
high personages the Prince Cambacérès was the one
who most occupied himself with Masonry.  He  made
it  his  duty  to rally to Masonry all the men in
France who were  influential  by  their  official
position,  by  their talent, or by their fortune.
The personal services which he rendered  to  many
of  the brethren, the éclat which he caused to be
given to the lodges in bringing to their sittings
by   his   example   and  invitations  all  those
illustrious amongst  the  military  and  judicial
professions and others, contributed powerfully to
the fusion of parties and to the consolidation of
the   imperial   throne.   In  effect  under  his
brilliant and active  administration  the  lodges
multiplied  ad  infinitum.  They were composed of
the elect of French society. They became a  point
of  reunion for the partisans of the existing and
of passed regimes. They celebrated  in  them  the
feasts  of  the  Emperor.  They  read in them the
bulletins of his victories before they were  made
public  by  the press, and able men organized the
enthusiasm  which  gradually  took  hold  of  all
minds.”

(2)  Deschamps  says  that  it was at this period
that the order of the Templars  (for  Masonry  is
divided  into  any amount of rites which exercise
one  over  the  other  a  kind  of  influence  in
proportion  to  the  members  of the inner grades
which they contain) was resuscitated  in  France.
It  publicly interred one of its members from the
Church of St. Antoine.  The  funeral  oration  of
Jacques  Molay  was publicly pronounced. Napoleon
permitted this. The danger his permission created
was  foreseen, and M. de Maistre writes:– “A very
remarkable   phenomenon   is    that    of    the
resuscitation  of  Freemasonry in France, so far,
that a brother  has  been  interred  solemnly  in
Paris  with  all the attributes and ceremonies of
the order. The Master who reigns in  France  does
not  leave  it  to  be even suspected that such a
thing can exist  in  France  without  his  leave.
Judging  from  his  known  character and from his
ideas upon secret societies,  how  then  can  the
thing  be explained? Is he the Chief, or dupe, or
perhaps the one and the other of a society  which
he   thinks  he  knows,  and  which  mocks  him.”
Illustrating these remarks we have  the  comments
of  M.  Bagot  in  his Codes des Franc-Maçons, p.
183:– “The Imperial Government took advantage  of
its  omnipotence,  to  which so many men, so many
institutions, yielded so complacently,  in  order
to  dominate  over  Masonry.  The  latter  became
neither afraid nor revolted. What did  it  desire
in  effect?  To extend its empire – “It permitted
itself to become subject to despotism in order to
become sovereign.” This gives us the whole reason
why Masonry first  permitted  Napoleon  to  rule,
then  to  reign,  then to conquer, and finally to
fall.

Chapter XI

(1)  At  the  Council  of  Verona,  held  by  the
European  sovereigns  in  1822,  to  guard  their
thrones  and  peoples  from   the   revolutionary
excesses  which  threatened  Spain,  Naples,  and
Piedmont, the Count  Haugwitz,  Minister  of  the
King of Prussia, who then accompanied his master,
made the following speech:– “Arrived at  the  end
of  my career, I believe it to be my duty to cast
a glance upon the secret  societies  whose  power
menaces  humanity  today  more  than  ever. Their
history is so bound up with that of my life  that
I cannot refrain from publishing it once more and
from  giving  some  details  regarding  it.   “My
natural  disposition,  and  my  education, having
excited in me so great a desire  for  information
that  I  could  not  content myself with ordinary
knowledge, I wished to penetrate  into  the  very
essence of things. But shadow follows light, thus
an  insatiable  curiosity  develops   itself   in
proportion  to  the  efforts  which  one makes to
penetrate further into the sanctuary of  science.
These  two  sentiments  impelled me to enter into
the society of Freemasons. “It is well known that
the  first  step  which one makes in the order is
little calculated to satisfy the  mind.  That  is
precisely  the  danger  to  be  dreaded  for  the
inflammable imagination of youth. Scarcely had  I
attained  my  majority, when, not only did I find
myself at the head of Masonry, but what is  more,
I  occupied  a distinguished place in the chapter
of high grades. Before I had the power of knowing
myself,  before  I could comprehend the situation
in which I had rashly  engaged  myself,  I  found
myself charged with the superior direction of the
Masonic reunions of a part of Prussia, of Poland,
and of Russia. Masonry was, at that time, divided
into two parts, in its secret labour.  The  first
place  in  its  emblems,  the  explanation of the
philosopher’s stone: Deism  and  non-Atheism  was
the religion of these Sectaries. The central seat
of  their  labours  was  at  Berlin,  under   the
direction  of  the Doctor Zumdorf. It was not the
same with the other part of  which  the  Duke  of
Brunswick   was   the  apparent  chief.  In  open
conflict between themselves, the two parties gave
each  other  the  hand  in  order  to  obtain the
dominion of the world,  to  conquer  thrones,  to
serve themselves with Kings as an order, such was
their aim. It would be superfluous to explain  to
you  in  what  manner,  in my ardent curiosity, I
came to know the secrets of the one party and  of
the  other.  The  truth is, the secret of the two
Sects is no longer a mystery for me. That  secret
is  revolting.  “It  was  in the year 1777 that I
became charged with the direction of one part  of
the  Prussian  lodges, three or four years before
the Convent of Wilhelmsbad and  the  invasion  of
the lodges by Illuminism. My action extended even
over the brothers dispersed throughout Poland and
Russia.  If  I did not myself see it, I could not
give myself even a plausible explanation  of  the
carelessness  with  which  Governments  have been
able to shut their eyes to  such  a  disorder,  a
veritable state within a State. Not only were the
chiefs in constant correspondence,  and  employed
particular  cyphers,  but  even they reciprocally
sent emissaries one to  another.  To  exercise  a
dominating  influence  over thrones, such was our
aim, as it had been of the  Knight  Templars.  “I
thus  acquired the firm conviction that the drama
commenced  in   1788   and   1789,   the   French
Revolution,  the  regicide  with all its horrors,
not only was then resolved upon, but was even the
result  of  these associations and oaths, &c. “Of
all my contemporaries of that epoch there is  not
one  left.  My  first  care was to communicate to
William III all my discoveries. We  came  to  the
conclusion  that  all  the  Masonic associations,
from the most humble even  to  the  very  highest
degrees,  could  not  do  otherwise  than  employ
religious sentiments in order  to  execute  plans
the  most  criminal, and make use of the first in
order to cover the second. This conviction, which
His  Highness  Prince William held in common with
me, caused me to  take  the  firm  resolution  of
renouncing Masonry.”


Chapter XV

(1)  Mazzini,  after  exhorting  his followers to
attract as many of the higher classes as possible
to  the  secret  plotting,  which has resulted in
united  Italy,  and  is  meant   to   result   in
republican  Italy  as  a  prelude  to  republican
Europe,  says:  “Associate,  associate.  All   is
contained  in that word. The secret societies can
give an irresistible force to the party  who  are
able  to  invoke  them.  Do  not fear to see them
divided. The more they are divided the better  it
will  be.  All of them advance to the same end by
different  paths.  The  secret  will   be   often
unveiled.  So  much  the  better.  The  secret is
necessary to give  security  to  members,  but  a
certain  transparency is necessary to strike fear
into those wishing to remain stationary.  When  a
great  number  of associates who receive the word
of command to scatter an idea abroad and make  it
public  opinion,  can  concert  even for a moment
they will find the old edifice pierced in all its
parts  and  falling,  as  if by a miracle, at the
least breath of progress. They will themselves be
astonished  to  see kings, lords, men of capital,
priests, and all those who form  the  carcass  of
the old social edifice, fly before the sole power
of   public   opinion.   Courage,    then,    and
perseverance.”  (2)  The  following extracts from
the rules  of  the  Carbonari  of  Italy,  “Young
Italy”,  will  give  an  idea  of  the spirit and
intent of the order as improved  by  the  warlike
and  organizing genius of Mazzini:– ART. I. – The
society   is   formed   for   the   indispensable
destruction   of   all  the  Governments  of  the
Peninsula and to form of  Italy  one  sole  State
under  a Republican Government. ART. II. – Having
experienced the horrible evils of absolute  power
and   those   yet   greater   of   constitutional
monarchies, we ought to work to found a  Republic
one and indivisible. ART. XXX. – Those who do not
obey the orders of the  secret  society,  or  who
shall  reveal  its  mysteries, shall be poniarded
without  remission.  The  same  chastisement  for
traitors.  ART. XXXI. – The secret tribunal shall
pronounce the sentence and shall  design  one  or
two   affiliated   members   for   its  immediate
execution. ART. XXXII. – Whoever shall refuse  to
execute   the  sentence  shall  be  considered  a
perjurer, and as such  shall  be  killed  on  the
spot.  ART.  XXXIII. – If the culpable individual
escape, he shall be pursued without  intermission
in  every  place, and he ought to be struck by an
invisible hand, even should he take refuge in the
bosom  of  his  mother  or  in the tabernacles of
Christ. ART. XXXIV. – Every secret tribunal shall
be  competent  not  only  to  judge  the culpable
adepts, but also to cause  to  be  put  to  death
every  person  whom  it  shall have stricken with
anathema. ART. XXXIX. – The officers shall  carry
a  dagger  of  antique form, the sub-officers and
soldiers shall have guns, and bayonets,  together
with  a  poniard  a  foot  long attached to their
cincture, and upon which they will take oath, &c.
A large number of inspectors of police, generals,
and statesmen,  were  assassinated  by  order  of
these  tribunals.  The  lodges  assisted  in that
work. Eckert says, La Franc-Maçonnnerie, vol. II,
p.  218, 219: “Mazzini was the head of that Young
Europe and of the warlike power  of  Freemasonry,
and  we  find  in  the  Latomia that the minister
Nothorub, who had retired from  it,  said  to  M.
Vesbugem,  even  in  the  national  palace in the
presence of six deputies, that Freemasonry at the
present time in Belgium had become a powerful and
dangerous arm in the hands of certain  men,  that
the  Swiss  insurrection had its resting place in
the machinations of the Belgian lodges, and  that
Brother  Defacqz,  Grand  Master of these lodges,
had undertaken, in 1844, a voyage to Switzerland,
only in order to prepare that agitation.”

(3) Nubius, who, in conjunction with the Templars
of  France,  and  the  secret  friends   of   the
Revolution   in   England,  had  caused  all  the
troubles endured  by  the  Church  and  the  Holy
Father during the celebrated Congress of Rome and
during the entire reign of  Louis  Philippe,  and
had  so  ably  planned the revolutions afterwards
carried out by Palmerston and Napoleon  III,  was
written  to  before  his  death  by  one  of  his
fellow-conspirators in the following strain:– “We
have  pushed  most  things  to  extremes. We have
taken away from the people all the gods of heaven
and  earth that they had in homage. We have taken
away their  religious  faith,  their  monarchical
faith,  their virtue, their probity, their family
virtue; and, meantime, what do  we  hear  in  the
distance  but  low bellowing; we tremble, for the
monster may devour us. We have little  by  little
deprived  the people of all honourable sentiment.
They will be without pity. The more I think on it
the  more  I am convinced that we must seek delay
of payment.” (4) Opus cit., ii, 23.


Chapter XVI

(1)  La  Franc-Maçonnerie   dans   sa   véritable
signification, par Eckert, avocat à Dresde, trad.
par Gyr (Liège 1854), t. I., p.  287,  appendice.
See    also    Les   Sociétés   Révolutionnaires,
Introduction de l’action des Sociétés Secrètes au
XIXe  Siècle,  par  M. Claudio Jannet, Deschamps,
opus cit. xciii.

Chapter XVII

(1) M. Eckert (opus cit.), was a Saxon lawyer  of
immense   erudition,  who  devoted  his  life  to
unravel the mysteries of  secret  societies,  and
who  published  several  documents of great value
upon their action. He has been  of  opinion  that
“the  interior  order”  not  only  now but always
existed  and  governed  the  exterior   mass   of
Masonry,  and  its  cognate  and  subject  secret
societies. He says:– “Masonry being  a  universal
association  is governed by one only chief called
a Patriarch. The title of  Grand  Master  of  the
Order  is not the exclusive privilege of a family
or of a nation. Scotland,  England,  France,  and
Germany have in their time had the honour to give
the order its supreme chief. It appears that Lord
Palmerston is clothed today (Eckert wrote in Lord
Palmerston’s time) with the dignity of Patriarch.
“At  the  side  of  the  Patriarch  are found two
committees, the one  legislative  and  the  other
executive.    These   committees,   composed   of
delegates of the Grand Orients  (mother  national
lodges),  alone know the Patriarch, and are alone
in relation with him.  “All  the  revolutions  of
modern times prove that the order is divided into
two distinct parties – the one pacific, the other
warlike.  “The  first  employs  only intellectual
means – that is to say, speech and  writing.  “It
brings  the  authorities  or  the  persons  whose
destruction it has resolved upon to succumb or to
mutual  destruction.  “It seeks for the profit of
the order all the places in  the  State,  in  the
Church  (Protestant), and in the Universities; in
one word, all the  positions  of  influence.  “It
seduces  the  masses  and  dominates  over public
opinion  by   means   of   the   press   and   of
associations.  “Its  Directory  bears the name of
the Grand Orient and it closes its lodges (I will
say   why   presently)  the  moment  the  warlike
division causes the masses which  they  have  won
over  to  secret  societies  to  descend into the
street. “At the moment when the pacific  division
has  pushed  its  works  sufficiently  far that a
violent attack has chances of success, then, at a
time  not  far  distant,  when men’s passions are
inflamed;   when   authority   is    sufficiently
weakened;   or   when  the  important  posts  are
occupied by traitors, the warlike  division  will
receive  orders  to employ all its activity. “The
Directory of the belligerent division  is  called
the  Firmament.  “From  the  moment  they come to
armed attacks, and that the belligerent  division
has  taken  the  reins, the lodges of the pacific
division are closed. These tactics  again  denote
all the ruses of the order. “In effect, they thus
prevent the order being accused  of  co-operating
in  the  revolt.  “Moreover,  the  members of the
belligerent division, as high  dignitaries,  form
part   of   the   pacific   division,   but   not
reciprocally, as the existence of  that  division
is  unknown  to  the great part of the members of
the other division – the first can fall  back  on
the  second  in  case  of  want  of  success. The
brethren of the pacific  division  are  eager  to
protect  by  all  the  means  in  their power the
brethren    of    the    belligerent    division,
representing  them  as  patriots  too ardent, who
have permitted themselves to be carried  away  by
the  current  in defiance of the prescriptions of
the order and prudence.”

(2) In page 340 of his work Le Juif, &c., already
quoted,  Gougenot  des  Mousseaux  reproduces  an
article from the Political Blätter, of Munich, in
1862,  in  which  is pointed out the existence in
Germany, in Italy, and in  London,  of  directing
lodges  unknown  to  the  mass  of Masons, and in
which Jews are in the majority. “At London, where
is  found  the  home  of the revolution under the
Grand Master, Palmerston, there exist two  Jewish
lodges  which  never  permit  Christians  to pass
their threshold. It is there that all the threads
and  all  the  elements  of  the  revolution  are
reunited  which  are  hatched  in  the  Christian
lodges.” Further, des Mousseaux cites the opinion
(p. 368) of a Protestant statesman in the service
of  a  great  German  Power,  who wrote to him in
December,  1865:  “At   the   outbreak   of   the
revolution  of  1845  I  found myself in relation
with a Jew who by vanity betrayed the  secret  of
the  secret societies to which he was associated,
and who informed me eight or ten days in  advance
of  all  the  revolutions which were to break out
upon every point in Europe.  I  owe  to  him  the
immovable   conviction   that   all  these  grand
movements of ‘oppressed people’,  &c.,  &c.,  are
managed  by  a  half-a-dozen individuals who give
their advice to the secret societies of the whole
of Europe.” Henry Misley, a great authority also,
wrote to Père Deschamps:  “I  know  the  world  a
little,  and  I  know  that  in  all  that ‘grand
future’ which is being prepared,  there  are  not
more  than  four  or  five  persons  who hold the
cards. A great number think they hold  them,  but
they deceive themselves.”

(3)  Mr.  F.  Hugh  O’Donnell,  the able M.P. for
Dungarvan, contributed to the pages of the Dublin
Freeman’s  Journal  a most useful and interesting
paper which showed on his part a careful study of
the  works  of  Mgr.  Segur and other continental
authorities on Freemasonry.  In  this,  he  says,
regarding  his  own recollections of contemporary
events:– “It is now many years since I heard from
my  lamented  master  and  friend,  the  Rev. Sir
Christopher Bellew,  of  the  Society  of  Jesus,
these  impressive word». Speaking of the tireless
machinations and  ubiquitous  influence  of  Lord
Palmerston  against  the temporal independence of
the Popes, Sir Christopher  Bellew  said:–  “Lord
Palmerston is much more than a hostile statesman.
He  would  never  have  such  influence  on   the
Continent  if  he  were  only  an English Cabinet
Minister. But he is a Freemason and  one  of  the
highest  and greatest of Freemasons. It is he who
sends  what  is  called  the  Patriarchal   Voice
through  the lodges of Europe. And to obtain that
rank he must have given the most  extreme  proofs
of his insatiable hatred of the Catholic Church.”
“Another illustration  of  the  manner  in  which
European  events are moved by hidden currents was
given me by the late Major-General Burnaby, M.P.,
a  quiet  and amiable soldier, who, though to all
appearance one of the most  unobtrusive  of  men,
was  employed  in  some  of the most delicate and
important work of British  policy  in  the  East.
General  Burnaby  was  commissioned to obtain and
preserve the  names  and  addresses  of  all  the
Italian  members  of  the foreign legion enlisted
for the British service in the Crimean War.  This
was  in  1855  and 1856. After the war these men,
mostly reckless  and  unscrupulous  characters  –
“fearful  scoundrels” General Burnaby called them
– dispersed to their native  provinces,  but  the
clue  to find them again was in General Burnaby’s
hands, and when a couple of  years  later  Cavour
and  Palmerston,  in conjunction with the Masonic
lodges, considered the moment  opportune  to  let
loose  the  Italian  Revolution,  the list of the
Italian foreign legion was  communicated  to  the
Sardinian  Government and was placed in the hands
of the Garibaldian Directory, who at once  sought
out most of the men. In this way several hundreds
of “fearful scoundrels”, who had learned military
skill and discipline under the British flag, were
supplied to Garibaldi to form the  corps  of  his
celebrated  “Army  of  Emancipation”  in  the two
Sicilies and the Roman States. While the  British
diplomatists  at  Turin  and  Naples  carried on,
under cover of their  character  as  envoys,  the
dangerous  portion of the Carbonarist conspiracy,
the taxpayers of  Great  Britain  contributed  in
this  manner  to raise and train an army destined
to confiscate the possessions  of  the  Religious
Orders  and  the  Church  in  Italy,  and, in its
remoter operation, to assail, and,  if  possible,
destroy   the  world-wide  mission  of  the  Holy
Propaganda itself.”


Chapter XVIII

(1) The late celebrated Mgr. Dupanloup published,
in  1875, an invaluable little treatise, in which
he gave, from the expressions of the most eminent
Masons   in   France   and  elsewhere,  from  the
resolutions taken in principal lodges,  and  from
the  opinions  of  their  chief  literary organs,
proofs that what is here stated is  correct.  The
following  extracts regarding education will show
what Masonry has been doing  in  regard  to  that
most  vital  question.  Mgr. Dupanloup says:– “In
the great  lodge  called  the  ‘Rose  of  Perfect
Silence’,  it  was  proposed  at one time for the
consideration of the brethren:– ‘Ought  religious
education to be suppressed?’ This was answered as
follows:– ‘Without any  doubt  the  principal  of
supernatural  authority,  that  is  faith in God,
takes from a man his dignity, is useless for  the
discipline  of children, and there is also in it,
the danger of the abandonment of all morality’...
‘The   respect,   specially  due  to  the  child,
prohibits the teaching to him of doctrines, which
disturb  his  reason’.” To show the reason of the
activity of the Masons, all the world  over,  for
the  diffusion  of irreligious education, it will
be sufficient to quote  the  view  of  the  Monde
Maçonnique  on the subject. It says, in its issue
of May 1st, 1865, “An immense field  is  open  to
our  activity.  Ignorance  and superstition weigh
upon the world. Let us seek  to  create  schools,
professorial  chairs, libraries.” Impelled by the
general movement thus infused into the body,  the
Masonic   (French)   Convention   of   1870  came
unanimously  to  the  following  decision:–  “The
Masonry  of  France  associates  itself  with the
forces at work in the country to render education
gratuitous,  obligatory,  and  laic.” We have all
heard how far Belgium  has  gone  in  pursuit  of
these  Masonic  aims at Infidel education. At one
of  the  principal  festivals  of   the   Belgian
Freemasons,  a certain brother Boulard exclaimed,
amidst universal applause: “When ministers  shall
come  to announce to the country that they intend
to regulate the education of the people,  I  will
cry  aloud,  ‘To  me  a  Mason,  to  me alone the
question of education must be  left,  to  me  the
teaching,  to  me  the  examination,  to  me  the
solution.’”  Mgr.  Dupanloup  also  attacked  the
Masonic  project  of  having professional schools
for young girls, such as are now advocated in the
Australian     colonics    and    elsewhere    in
English-speaking  countries.  At  the  time,  the
movement  was but just being initiated in France,
but it could not deceive him. In a  pamphlet,  to
which  all  the  bishops  of  France adhered, and
which was  therefore  called  the  Alarm  of  the
Episcopate,  he showed clearly that these schools
had two  faces,  on  one  of  which  was  written
“Professional  Instruction  for Girls” and on the
other “Away with Christianity in life and death.”
“Without woman”, said Brother Albert Leroy, at an
International Congress of Masons,  in  Paris,  in
1867,  “all  the  men  united  can  do nothing” –
nothing to effectually de-Christianize the world.
But  as  we  have  seen the great aim of the Alta
Vendita was  to  corrupt  woman.  “As  we  cannot
suppress  her”,  said  Vindex  to Nubius, “let us
corrupt her with the  Church”.  The  method  best
adapted   for  this  was  to  alienate  her  from
religion by an infidel education.


Chapter XXI

(1) A curious proof of this fact is preserved  in
the  records  of  Dublin  Castle,  where,  upon a
return   of   the   members   and   officers   of
Freemasonry,  as it is with us, having been asked
for by the Government, the names of the delegates
from  the  Irish  Lodges  to  various continental
national Grand Lodges were given. I do not  place
much  value  upon  the fact as a means to connect
British  Freemasonry  with  its   kind   on   the
Continent,  because  the  REAL  SECRET  was, as a
rule, kept from British and Irish Masons. But the
intercourse  had an immense effect in causing the
vanguard cries of the Continental lodges to  find
a fatal support from British Masons in and out of
Parliament. These  delegates  brought  back  high
sounding   theories   about  “education”  without
“denominationalism”, etc., etc.,  but  they  were
never  trusted  with  the ultimate designs of the
Continental directory to destroy the Throne,  the
Constitution,  and  lastly,  the very property of
British Masons. These  designs  are  communicated
only  to reliable individuals, who know full well
the REAL SECRET of the sect – and  keep  it.  (2)
The  Alta  Vendita  and the intellectual party in
Masonry have  for  a  long  time  endeavoured  to
revive  practices  which  Christianity  did  away
with, and which were  distinctly  pagan.  Amongst
others  they  have made every exertion to destroy
the Christian respect for  the  dead,  and  every
respect  for  the  dead  which  kept alive in the
living the belief in the immortality of the soul.
Death  is with man a powerful means to keep alive
in him  a  wholesome  fear  of  his  Creator  and
respect   for   religion.   Spiritual  writers  –
following the advice of the  Holy  Ghost  in  the
Scriptures, “Remember thy last end and thou shalt
never sin” – always place before  Christians  the
thought  of death as the most wholesome lesson in
the spiritual life. The demon from the  beginning
tried  to  do  away with this salutary thought as
the most opposed to his designs. When Eve  feared
to eat the forbidden fruit, it was because of the
terror with which death inspired  her  The  devil
lied  in  telling  her, “No, ye shall not die the
death.” She believed the liar and  the  murderer.
His followers in the secret societies established
by him, and which he keeps in such unity  of  aim
and  action,  second  his desire to the utmost by
doing away with whatever may keep  alive  in  man
the  thoughts  of  his  last  end and of a future
resurrection,  and,  of  course,   of   Judgment.
Weishaupt  taught  his  disciples  to  look  upon
suicide as a praiseworthy  means  of  flying  the
horrors   of  death  and  present  inconvenience.
Cremation, instantly destroying  the  terrors  of
corruption  –  the  death’s head and crossbones –
the worst features in mortality, as exhibited  in
a  corpse,  is therefore largely advocated by the
secret societies on plausibly  devised  sanitary,
aesthetic,  and  economical  grounds. But is it a
pagan practice, opposed  to  that  followed  ever
since  the  creation of the world by all that had
the knowledge of the true God  in  the  Primeval,
Jewish,    and   Christian   dispensations.   The
Revolution in  Italy  has  established  at  Rome,
Milan  and  Naples means of cremating bodies, and
advanced  Freemasons,  like  Garibaldi,  have  in
their wills, directed that their bodies should be
cremated.  When  in  these  days,  a  distinctive
anti-Christian  custom  is seen advocated without
any  urgent  reason  in  the  press,  now  almost
entirely in the hands of members of the Sect, and
generally Jewish  members,  Christians  may  fear
that  the  cloven foot is in the matter. The cold
water, the ridicule,  the  contempt  thrown  upon
religious observances, the attempt to rob them of
their  purely  Christian  character   are   other
methods  employed  by  the  Sects  to  loosen the
influence  of  Christianity.  In  opposition   to
these, Christian people should carefully study to
keep the joy of Christmas, the penitential fasts,
the  sanctity  of  holy  Week,  the  splendour of
Easter, the feasts of god’s holy  Mother  and  of
the  saints  –  to  fill themselves, in one word,
with the Christian spirit of the Ages of Faith.


Conclusion

(1) According to the Rev. Humphrey J. T.  Johnson
in   Freemasonry,   A   Short  Historical  Sketch
(Catholic Truth Society, July, 1950):– In  Italy,
“Mussolini  showed himself an implacable opponent
of the order”  while  “in  Germany,  the  Führer,
convinced   that   not   only   Humanitarian  but
Christian masonry as well was  permeated  by  the
Judaic  spirit, suppressed the latter, as well as
the former, and would not even  allow  its  Grand
Lodges to continue a nominal existence under such
names  as  the  National   Christian   Order   of
Frederick  the Great or the Order of Friendship.”
Father Johnson also points  out  that  “with  the
defeat   of  the  Axis  powers  the  anti-masonic
movement  collapsed.”  In  Spain  under   General
Franco   and   in  Portugal  under  Dr.  Salazar,
Freemasonry is forbidden in spite of  efforts  by
American NATO representatives to establish lodges
there.


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