11-1

XU-

THE

SECRET WARFARE

ERE E S O N RY
REFERENCE
AGA LIBRARY

CHURCH A
SEMINARY
Ctanslatet( from tijc German.

WITH AN INTRODUCTION.

LONDON:
BURNS, GATES, & COMPANY,
PORTMAN STREET AND PATERNOSTER ROW
1875-
 PREFACE.

ANY one who studies carefully the phenomena of

modern, and especially of more recent times, and
endeavours to discover the hidden spring which
directs thesequence of events, will always find his
researches lead him back to one and the same
central motive power, producing the state of mind
through which the evil spirit of, the age contrives
to distort truth, history, and justice. The radical

perversion of men's minds going on around us is

indeed terribly systematic. Comparing the onward
progress of the social, political, and religious world
to that of a river, we shall find that the poison
which taints the water comes in each case from
the same source. There are, it is true, some tribu-

tary rivulets which add their quota of infection to

the main stream, but these are of secondary im-

portance.
Human errors and passions, organised as they are

by the secret Society of Freemasonry, constitute the

chief power of this evil.
The Christian world has for many years past lulled
vi Preface.

itself to sleep in the pleasing thought that this sinister

conspiracy is, afterall, not so very formidable, and is

gradually becoming a mere matter of ridicule. A

great mistake has been made on this subject. Even
before the outbreak of the first French Revolution,
Freemasonry had not so vast a power, so much inter-

nal unity, so firm a footing in influential circles, so

world-wide a command
of the press, as it has in our
own day. It is high time to awake from sleep, and
carefully to reconnoitre the forces of the enemy.
This we have attempted to do, and have drawn our
information from most trustworthy sources, princi-

pally from the records of the Lodges. Furthermore,

every assertion is supported by proof. Amongst
these proofs, some may be found hitherto unknown,
or at least unpublished in Germany for it was dur-
;

ing our sojourn in a foreign land that, thanks to an

exceptionally fortunate chain of circumstances, we
were enabled finally to unravel the mystery of this

dark Association.
As we are attacking things, and not individuals,
we have carefully avoided any mention of the names
of persons yet living and this reticence, dictated by
;

Christian principle, has often obliged us merely to

hint at what we would fain have expressed more
definitely.
We
here wish distinctly to assert, as we shall
have occasion repeatedly to do in the course of this
work, that we do not impute to all Freemasons the
ultimate aims of their Secret Society. Few only
 Preface. vii

are completely initiated ;

the greater number of the
Brethren sin in ignorance. It is to be hoped, there-
fore, that these too may read this little book, and be

enlightened as to their real position.

Wewill conclude, in the words of Barruel ("Me-

moires pour servir a 1'Histoire du Jacobinisme," vol. i.

p. 20. Hamburg, 1803.): "To whatever creed, to

whatever government, to whatever class of society you
belong, as soon as Jacobinism gains the ascendant,
and the plans and sworn designs of the Secret Society
come into operation, there is an end to your religion,
your clergy, your government, and your laws, your
property and your authority. All your possessions,
your lands and houses, your very families and fire-
sides, all these from that day forth you can no longer
call your own."

Jamiary 4, 1873.
 CONTENTS.

CHAP.
I.

II.
INTRODUCTION, ......
THE COVERT WAR WAGED BY THE SECRET SOCIETY AGAINST
PACK
I

THE CATHOLIC CHURCH, . .

7

III. STATISTICS OF FREEMASONRY IN THE YEAR 1871, .

37
IV. THE' COVERT WAR OF THE SECRET SOCIETY AGAINST
CHRISTIANITY, . . . . .
.42
V.

MONARCHY, . ....
THE COVERT WAR OF THE SECRET SOCIETY AGAINST
. 84
VI.

VII.
(KADOSCH), ....
THE GREAT SECRET AND THE THIRTIETH SCOTCH GRADE

THE SOCIALIST WAR OF THE SECRET SOCIETY AGAINST

.
130

THE HITHERTO EXISTING FORM OF SOCIETY, . .

148
VIII. THE COVERT WAR OF THE SECRET SOCIETY AGAINST GOD, 1 86

APPENDIX.
DOCUMENTARY EVIDENCE.

ix. POLITICAL AND ANTI-RELIGIOUS AGITATION

1.

2.
SPEECH
MASTER VERHAEGEN, ....
OF THE BELGIAN BROTHER AND GRAND

SPEECH OF THE GRAND ORATOR, BOURLARD, . .

242

252
x Contents.

PAGE
SUPPORT GIVEN BY FREEMASONRY TO THE INTERNATIONAL
LEAGUE
1. PROPOSAL FOR A MASONIC WORKMAN'S CONGRESS, .
263
2.

PARIS COMMUNE, ......

DEMONSTRATION OF FREEMASONRY IN FAVOUR OF THE
265

MASONIC FESTIVALS
1. MASONIC BANQUET AT PROVINS, ....
.... 274
2.

3.
MASONIC BANQUETS AND TOASTS,
BANQUET IN ALODGE OF WOMEN, .... 276
280

4.

OATH OF THE PAPAL ZOUAVES, ....

OBSEQUIES OF KING LEOPOLD I. IN BRUSSELS, .

EXTRACT FROM A SPEECH OF THE HOLY FATHER PIUS IX.

. 282

285
286
FREEMASONRY AND THE OCCUPATION OF ROME, SEPTEM-
BER 20, 1870, . . .
287
 INTRODUCTION.

THE recent resignation by the Marquis of Ripon of

the Grand Mastership, and the consequent accept-
ance of that office by the Prince of Wales, have
drawn public attention in this country to the pro-
ceedings of Freemasonry, and have awakened a not
unreasonable curiosity touching its constitution and
aims. Not that the subject stands in need of such
adventitious and transitory motives in order to win
for itself a claim on our notice, for, considered merely

as a fact of contemporaneous history, it merits the

most serious and most careful inquiry. That a
society should exist in the midst of us, which has

already extended its ramifications in all quarters of

the world, and embraces at this time, as we have
been told, above seventeen millions of members,
that it should be compacted in visible unity by virtue

of a secret oath, binding under the most terrible sanc-

tions on each and all of its members, that it should
claim exclusive possession of an esoteric doctrine,
unknown to the profane, by which the world is even-
tually to be freed from all its moral, social, and poli-
xii Introduction.

tical diseases, and the universal brotherhood of man

is to be regenerated into light, that it should, while
professing to tolerate all forms of religion, yet pre-
serve a sort of theology and a grotesque ritualism

exclusively its own, that it should exact from all its

adherents a blind obedience to orders mysteriously
issued and secretly conveyed, is a phenomenon so

startling, so pregnant with probable results in the

future, as to demand the closest examination.
Noapology, therefore, is necessary for presenting
to the public in an English dress an account of Free-

masonry which has been recently published in Ger-

many. The reader will not fail to notice, while
perusing its pages, that the information contained
therein is principally obtained from official
documents
of the body, and from the speeches of its more pro-
minent officials in different parts of Europe. This, of
course, greatly enhances its value,and gives increased
weight to the conclusions at which the author has
arrived. Indeed, it can scarcely now be doubted
that the covert aims of this remarkable body are
directed to the ultimate subversion of and
all altars

thrones, and to a complete revolution in the moral

and social life, as at present established. It is true

that the main efforts of Freemasonry are directed to

the extirpation of the Catholic Church, if possible ;

and, failing this, to the greatest practical diminution

of her influence over the souls of men, by restricting
her liberty of action, undermining her supremacy
over the consciences of her children, and most
 Introduction. xiii

especially by depriving her of her divinely ap-

pointed office as schoolmistress of youth. But one
very sufficient reason for this policy is to be dis-
covered in the fact that the Catholic Church is the
mainstay of constituted authority, and that to her
authority it is, even in non-Catholic states, principally
owing that the moral laws and social as well as
political life which were originally the products of the
Christian faith, still retain their hold on the public
conscience, and continue to mould and animate
modern society. Freemasonry, therefore, is clear-

headed enough to perceive that the Catholic Church

is the greatest existing hindrance to the success of its

projects, and that, if once it could remove her out of

the way, its eventual triumph would only be a ques-
tion of time. But it does not essay a wrestling-
match with that Church alone ; Christianity itself, as
a system of revealed truths, must be uprooted, in

order that the new gospel may be planted in its

place, and the supposed dupes of an effete supersti-

tion, may be transformed into veritable Gnostics into

children of the new light.

It is not for one moment to be supposed that all

the seventeen million members of this secret associa-

tion are aware of the ultimate issues contemplated
by the more thoroughly initiated. There is a vast
majority, doubtless, which lives and dies in those
inferior grades in which nothingpresented to the
is

mind that might cause too rude a shock to. religious

prejudice, and to a loyalty as yet unwearied. Many,
xiv Introduction^

it maybe well imagined, are kept in this state of

Gnostic infancy, because they are by nature deprived
of that eagle eye which can bear unflinching the full

light of the new revelation. For such there is pro-

vided a disciplina arcani, by which they are hood-
winked to the end and Freemasonry, to these
;

apprentices in the Craft, is little else than a friendly

confederation occupied in offices of mutual help and

charity. Very much the same may be said of those

exalted personages who are induced to assume the
apron. There are honorary degrees astutely pro-
vided for them, and their knowledge of the esoteric
teaching is in inverse proportion to their dignity of
order. They are, nevertheless, eminently useful, for
they serve at once as pledges of respectability, and
as decoys for the association to which they are thus
affiliated. They at once attract others to follow
in their footsteps by their powerful example, and
they themselves, as well as others outside, are lulled
into a false security by the simple fact of their initia-
tion. It is to be feared that there are some among
this classwho are more or less aware of the dangers
by which they are environed, and join the Society
either with the cowardly and fallacious hope of being
able to direct what they dare not confront, or per-

haps, in some cases, with the baser motive of even-

Dually securing themselves u at the expense of their
country and of the stability of modern society.
Comparatively small, however, is the number of
those before whose eyes the veil of symbol and fan-
 Introduction. xv

tastic rite is raised, and the real object to which they

have dedicated themselves blindfold is openly re-

vealed. _
Even these must submit to a long course of

patient preparation, during which the first principles

of religion and loyalty are gradually and dexterously
eradicated, ere they are deemed worthy of admission
to that grade of Manichean sanctity (Kadosh), which
supposes the votary to be prepared for unshrinking
obedience to the commandments of this new gospel of
darkness.
But here we are met with a difficulty which must
be fairly confronted, at least the present transla-
if

tion from the German is to answer the purpose for

which it is now presented to the English public. It

isgenerally supposed amongst us that English Free-

masonry is totally distinct and different from that
which has already done so much mischief on the
Continent, and is preparing yet more gigantic evils
for a future time. Let it be as evil abroad as its most
uncompromising enemies have described it, here in

England, at least, men may say, it is quite innocuous,

and, however fantastic may be its outer forms, and
however unnecessarily secret may be its bond of union,
it is really little else than a charitable institution.
There is, doubtless, an element of truth in this general
belief. The English character could not easily be

shaped to ends such as are contemplated in the

occult philosophy of the higher grades. It is loyal

and naturally religious, and would not brook an un-

veiled conspiracy against the altar and the throne.
xvi Introduction.

Moreover it is eminently practical, and could not

easilybe brought to sanction a proclamation of war
against property and the recognised principles of
social and political life. Would it then be matter of

surprise if it should turn out that the number of

those who have been admitted in our country into
that thirtieth degree of full enlightenment is very
small indeed ? It may be that by far the majority

of English Freemasons do not get beyond the degree

of mere apprenticeship^ and are utterly unsuspicious
of the revolutionary and atheistic schemes that
are being insidiously pushed on to their final issues

by more knowing associates, while they give the

prestige of respectability and their collective weight
to a body that trades upon their ignorance and sim-
plicity. Nevertheless, after all that may be pleaded
in favour of the exceptional character commonly
attributed to English Freemasonry, there is, it must
be owned, another side of the question which is de-

serving of the gravest consideration.

So far as Catholics are concerned, the question
has been already settled. No Catholic can enroll
himself in a secret society without incurring excom-
munication and no Freemason can be received into
;

the fold of Christ, unless he has previously made up

his mind to withdraw altogether from such an as-
sociation. The
course of ecclesiastical legislation is

sufficiently plain, and every true child of the Church

would be prepared to yield unconditional submission
to its provisions. But there are many, nevertheless,
 Introduction. xvii

who, while ready to accept on faith the judgment of

the Church, are puzzled to discover a sufficient reason
for such prohibition. It may be that they are per-

sonally acquainted with members of the Craft whose

loyalty is undoubted, whose moral and social cha-

racter are
exemplary. The persons in question
appear, moreover, to be faithful and conscientious

members of the religious communion to which they

have attached themselves, and with evident sincerity
maintain that there is nothing in Freemasonry, so
far as they knozu, which interferes with a man's duty
to his God, his king, his country, his family, himself.

Nay, there have been cases in which, after con-

version to the Church, such persons have conscien-

tiously asserted that there was nothing in the prin-

ciples of Freemasonry, as made known to them,

which in their judgment militated against the system
of faith and morals imposed upon them by virtue
of their new allegiance. What is there to be said in
answer to such facts ? Is it possible to assign any
reason, appreciable by the common run of men and
by those who are not versed in theology, why the
Church has with unwavering severity condemned
such associations ?

That men of lealty, honour, and virtue have en-

rolled, and do enrol themselves still, among the
members of this Craft, cannot be denied ;
that they
would not do violence to their conscience by re-

maining in a body which they knew to proclaim a

revolt against religion, constituted authority, and the
xviii Introduction.

moral law, we have no sufficient reason to doubt ;

that consequently they are excusable in the sight of

God, if they are non-Catholics, may be confidently

believed ;
that they may even use their fellowship
with evil, hidden from their sight, for the more prac-
tical exercise of a noble philanthropy, few, if any,
would be loth to acknowledge ; yet it is undeniable,
notwithstanding, that they are, however uncon-
sciously, violating one of the most vital principles of

the natural law by giving their name to a secret con-

federation. For no man has a right to yield up his
moral liberty into the hands of an unknown and self-
constituted authority. not permitted to any
It is

one that he should take an oath in the dark, or un-

reservedly submit himself to an authority whose
claims he is unable antecedently to gauge. Each one
of us is individually responsible for his own actions ;

nor can such responsibility be transferred without

sin, save to an authority constituted by God, and

then only so far as permitted by an express divine

is

sanction. To promise
silence with regard to teach-

ing and a course of action about which we know

absolutely nothing at the time we make the promise,
is intrinsically evil. When, moreover, this secrecy is
enforced by the sanction of an oath the most solemn
and indissoluble bond by which the freedom of the
will can be fettered the heinousness of the crime is

proportionally increased. An example hypotheti-

cal, if you please will serve to illustrate what one
would have supposed, save for the facts alluded to
 Introduction. xix

above, sufficiently plain in itself. Suppose the case

of a manwho, on entering a secret society, pledges
himself by a fearful oath not to reveal to any one the

teaching or commands which may afterwards be

communicated After a time he gets to know
to him.
that he is associated in a widely-spread conspiracy

against kings, governments, property, and all forms

of religion as at present constituted. He receives,
later on, an order to dog the footsteps of a given

individual, till he can find a safe occasion to assas-

sinate his victim. What is he to do,
the principle if

of right within him has not already been under-

mined ? He can take no counsel outside the con-
clave of conspirators, because he has bound himself
to secrecy. His liberty of action is fettered, because
he has submitted to become the slave of an unknown
oligarchy.His conscience revolts against the crime,
but how can he escape from its commission ? He
must withdraw from the Society, with serious
either
inconvenience to himself; or violate his oath and
abide the certain consequences or refuse obedience,
;

and incur thereby the terrible punishment which

irresponsible authority has decreed for such delin-

quency. He stands in peril of his life if he refuses ;

poignant remorse and a gradual extinction of the

moral sense infallibly await him if he should consent.
No man has a right to reduce himself of his own
free will to the bare possibility of such a terrible
alternative. The act is intrinsically immoral, nor .

can any possible combination of motives or circum-

xx Introduction.

stances lessen, much less destroy, its moral turpitude.

It is true that implicit obedience, the surrender of
free will, is, according to Catholic teaching, one of
the evangelical counsels, but not to an unknown and
self-constituted authority. The superiors whom the

religious professes toobey are appointed according

to fixed laws which have received the solemn appro-
bation of the Church. Neither are there any secrets
whose disclosure is reserved for after years. There
are no monita secrcta in any Orders or Congregations
of regulars which have received the Church's sanc-
tion these are reserved for secret societies.
;
On the
contrary, the postulant for admission is submitted to
a long probation, during which it is a duty enforced

upon him to study all the rules and constitutions of

the body, and to make himself practically acquainted
with its life and aims. Nothing is kept back. Then,
and not till then, is he permitted, should he still wish
it, to take his vows. But even after his formal ad-
mission his obedience is not wholly unconditional.
It is always understood by all, and often expressly
stated in the rules, that he is inno case bound to
obey an order which he judges to involve the com-
mission of sin. Thus ample reservation is made for

the supremacy of conscience, seeing that the sub-

mission of the will extends only to actions in them-
selves either indifferent or good, and introduces those
who yield it, so far as human weakness and
infirmity
in this its transitory state of trial permit, to that may
highest degree of liberty, as St Austin defines it im-
 Introduction. xxi

munity from sin. But to bind the will uncondition-

ally to an unknown oligarchy, unsanctioned by civil
or ecclesiastical authority, to seal one's tongue for
ever by a fearful oath with regard to an esoteric

philosophy to be gradually revealed hereafter, is

equally a violation of the natural law and of the
divine commands while it inevitably tends to
;

weaken, and eventually destroy, the security of

social, civil, and ecclesiastical institutions. It estab-

lishes a hidden empire within the empire, a hidden

family within the family, a hidden sect within all

religious communions. Such an association may

strive to caricature the Church's catholicity, but it

dares not be, like her, as a "city seated on a moun-

"
tain which cannot be hid (St Matt. v. 14).
There is another point about which Catholics must
not allow themselves to be deceived. Freemasonry,
wherever it may have taken up its habitation, and
however it may be modified by the exigencies of the
moment or the pressure of public opinion, is the
avowed enemy of the Catholic Church. It is quite
possible that here in England this secret confedera-
tion may have accommodated itself somewhat, for
the present, to what it would call the prejudices of
the people. But on this one question it is outspoken
and unreserved, confident in the sympathies of a vast
majority. At a meeting of the Provincial Grand
Lodge of Warwickshire, held under the presidency of
Lord Leigh, Brother J. C. Parkinson, Grand Deacon
of the Lodge, and Grand Master of the Provincial
xxii Introduction.

Grand Lodge of Middlesex, in responding to the

"
toast of the Rulers of the Craft," said that while he
regretted the retirement of the Marquis of Ripon, he
could not share the nai've astonishment of some at

being told that a Roman Catholic might not continue

to fill a leading position in the Craft. The fact was,
that the two systems of Romanism andMasonry were not
x
only incompatible, but were radically opposed'' Again,
" "
at a meeting of the Great City Lodge, held at the
Cannon Terminus Hotel, the present Lord
Street
"
Mayor of London, in response to the toast Success
to the Great City Lodge," proposed by the same

ubiquitous Brother Parkinson, let drop, during the

course of his speech, the following remarks "The pre- :

sent time was a most eventful one, and not the less for
the great contest raging between darkness and light.

Popery and the Pope himself were determined to

put down freedom and good-will but this country;

and the Prince of Wales had determined that light

(Gnostic ?) should prevail, and that everything that
was good, and graceful, and beneficial should be put

forward, and stand before all Another

mankind."
Freemason orator, Brother Hutton, on the same occa-
sion, surpassing the Lord Mayor himself in the bold
fervour of his rhetoric, declared " it was well known
that the liberties of the world were threatened when
the Ultramontanes were taking counsel together, and
the broad issue was between the darkness of priest-
craft and the intelligence and progress of our na-
1
Manchester Guardian, October 8, 1874.
 Introduction. xxiii

1
tion," as duly cared for and nourished, doubtless, by
Masonic craft.

It isimpossible that Catholics should, after these

open declarations, complain of any reticence on the
part of the officials connected with English Free-
masonry. These latter tell the faithful, as plain as
men can speak, that Freemasonry is incompatible
with Catholic belief and practice, that a contest had
now begun in right earnest between the " darkness "
of the Church and the "light" of their regenerating

Craft, and that the Prince of Wales, as Grand

Master, determined, in union with his brother
is

Masons, to ensure the triumph of the light. Can it

be credited, after this, that there are Catholics to be
found simple enough to believe, not that there are
innocuous and estimable men among the Craft, which
no one would be inclined to deny, but that English
Freemasonry is quite distinct from, and independent
of, Continental Freemasonry in constitution and

object ? Can they for one moment believe that a

society, whose c ily aim is the practical exercise of

charity and mtiiaal philanthropy, would require an

oath of secrecy, adopt a peculiar ritual, establish
methods of mutual recognition concealed from the
profane, all for the mere purpose of organising a
system of outdoor relief? Is there, or is there not,
a solidarity between the home and foreign Lodges ?
Can it be denied that the most advanced and revo-
lutionary Lodge in the whole Craft originally sprung
1
The Times, March 22, 1875.
xxiv Introduction.

from British soil ?

English Freemasonry, indeed, has
been contented in days gone by to pass for a mere
benevolent society, for it could find no adversary
worthy of its energies. But now that the Church is

daily gaining strength and influence in our land, it

has thrown the mask aside, and partially, at least,
reveals its purposes. Catholics have themselves
alone to blame if they continue to be duped by the
declarations of mere novices, or by the show of mo-
deration enforced till now upon the Craft by the tone
of public thought.
But the present translation is not intended for
Catholics only. All those who sincerely profess the
Christian religion, and accept it as a divine reve-
bound to inform themselves about
lation, are equally
the constitution and aims of an association which
threatens the
existence of positive religion under

every form ;
all those who love their country,
while
reverence established authority, and realise the para-
mount influence of family ties in promoting the edu-
and true happiness of. a people, are
cation, stability,
in like manner bound to examine whether the accu-
sations which have been made against Freemasonry
are true, viz., that its endeavours are directed to the
revolutionising of the first, the subversion of the
second, and the entire extinction of the third.
It is quite plain, moreover, that every one who
believes in the authority of conscience and in the
existence of a natural law, however he may dis-

regard the prohibitions of the Papal See, is never-

 Introduction. xxv

theless morally bound to determine within himself

whether it is right and lawful for him to become a
member of this Association before taking the irre-
vocable step. Is it ever permissible to join a body
which exacts on admission an oath of secrecy as
regards its proceedings, plans, aims, teaching ? If
these are innocent, the oath is useless, and therefore

wrong; if they are not innocent, the oath is an im-

moral restraint of liberty, and therefore a graver
offence against the first principles of right. Further-

more, there presumptive evidence in favour of the

is

second hypothesis; for it is a characteristic of evil

that it ever shuns the light : ccecum omne scelus.

Practices ofmere philanthropy and Christian charity

can only be impeded by the introduction of a secret
oath, and can, therefore, never supply a plausible
reason for its imposition. Under such circum-
stances, no one can advisedly join a secret society
without violating the plain dictates of his conscience ;

for to take an oath without a plain necessity is

intrinsically evil.
But the evidence contained in the little work which
is now set before the reader is of such a kind as to
exclude all reasonable doubt concerning the aims of

Freemasonry. It is plainly enough an organised

conspiracy against all_ authority, civil or ecclesi-

astical, and against the first principles of Christian

society as at present constituted, even though the
majority of its members may be kept in convenient
ignorance of the facts. The political and
religious
c
xxvi Introduction.

millennium, which it is striving- with fullest energy

to introduce, has been partially realised already in
the French Revolution of 1792, and in the tem-

porary Communism which spread terror through the

" "
length and breadth of Fair France in more recent
times. Its influence in this country is now being
exercised in proportion to the strength and per-
sistency of the Catholic revival, which is making
itself more and more felt among us every day we
live. Freemasonry in England is no longer quies-

cent, for the times and the condition of things are

changed. It now stands forth partially unmasked,

and proclaims an internecine war with the Church of
God, whenever an opportunity presents itself. Yes ;

for the moment, it is true, the Catholic Church is the

one object of its machinations. But why ? Because,

first of all, it knows too well that its avowed efforts

chime the tone of public opinion in this

in with

country ;
and then,
in the second place, because it

is fully persuaded that if it can but succeed against

this its most formidable enemy, it will be able to

make short work of all other communions professing
themselves Christian. It is too astute not to per-
ceive that the fate of Christianity is indissolubly
bound up with the fortunes of the Papal See and ;

with consummate craft it makes use of the divisions

of Christendom to uproot, if that were possible, the
faith and very name of Christ. The principles which
it is disseminating everywhere under the rose with
such signal success, are antagonistic to all super-
 Introduction. xxvii

natural religion under whatever form ; nay, even to

the primary dictates of natural religion.
As many may feel inclined to be sceptical about
the truth of these assertions, and of the dismal reve-
lations made in the following pages, and as a yet
greater number may still encourage in themselves
the fond delusion that English Freemasonry is not

chargeable with the revolutionary and atheistic inten-

tions which, as they are willing to allow, animate the
Continental Lodges, it will not be out of place to set
the whole matter more clearly before the reader. Of
course it cannot be expected that direct and formal
proof of these assertions can be produced in the case
of a confederation which conceals its inner teaching
and designs from the public eye by a solemn oath of
secrecy, imposed on all its members under the most
fearful sanctions but it may be possible to arrive at
;

a judgment, practically certain, in another way.

Suppose, for one moment, that the alleged charges

against Freemasonry in general, and in consequence
against English Freemasonry, as forming an integral
part of, and remaining in communion with, the other
sections of the Craft, are really true. For the sake of
the argument let it be assumed that this secret
brotherhood bent upon subverting the altar, the
is

throne, the family that it aims at destroying all autho-

;

rity, and at building up upon the ruins of Christian

civilisation a universal communism from which all

belief in God and in the fundamental principles of -

morality is to be rigorouslj/ excluded. The question,

xxviii Introduction.

we will suppose, is mooted among the leading spirits

of the sect as to how England can be best prepared

for this atheistic millennium as to the safest means
to be adopted for inducing her eventually to aid in
its establishment. They know
(as every one knows)
that there a deep religious sentiment embedded in
is

the natural character of the people, that there is also

a conspicuous respect for law and constituted autho-
rity ; and, finally, that the spirit of the family, nowhere
more cherished, has been of long time the salt which
has preserved it from corruption and dissolution. It
is a nation more pertinacious in its prejudices than

consistent in its logic more influenced by its feelings

than its intellect. Proud of its traditions, suspicious
of changes, distrustful of theories, eminently sensitive
in its honour, wedded to home and ties of family,
"
the secret directors of " the Craft would see the un-
wisdom of revealing to it for the present the veiled

features of the false prophet. But there is a weak

point where the enemy perceives a possibility of en-

trance England is distracted by the conflicting
claims of a thousand sects. Its Establishment is los-

ing day by day its claim to be the chosen religion of

the great majority and because of that conservatism
;

which is a necessity of its being, does not make full

public proof of that power which it still retains. The
communions which have separated from it are jealous
of its influence and clamorous against its privileges.
Yet all are united in claiming the unrestricted right
of private judgment, in denouncing what they term
 Introduction. xxix

Popery, and in opposing themselves to its reviving

influence.
With such facts to deal with, how would Free-

masonry prepare its plans of eventual triumph, if its

aims be such as have been supposed ? It may, of
course, attack the Catholic Church as openly and as
vigorously as it pleases, for, in so doing, it is in per-

fect harmony with the spirit of the times. It may do

its best also against Ritualism with equal safety, for
the mind of the nation identifies this latter with the
former. But further than this it dares not go at pre-
sent. Open assaults on government, religion, social

distinctions,rank, military establishments, may do

very well in other countries, but they will not do
here. The people are not as yet prepared for them,

and, were their eyes to be prematurely opened, might

become troublesome, if not dangerous. All hope,
therefore, must be in the future and for the future
;

generation provision must be made. Luckily the

opportunity presents itself spontaneously. The whole
country, within this present generation, has been

agitated on the subject of primary education, and it

was no sooner made apparent that the public mind
was turned in that direction, than the matter, of
course, assumed a prominent place in political pro-
grammes, and became at once what is called a party
question. The main hindrance in the way of a final
adjustment was what has been called the religious
difficulty. By an arrangement, however, which did
credit to the eminent statesman who contrived it, the
xxx Introduction.

difficulty was fairly met and overcome. It is true

that the legislative measure which that arrange-
in

ment was included confined religious and moral in-

struction within comparatively narrow limits, prac-
tically encouraged the neglect of it, and reduced it to

the level of a sort of after-dinner entertainment. Yet

it the parents of the child free to send it to a
left

school whose training was in accord with the dictates

of their conscience ;
while it provided secular schools
for the benefit of those who might consider that

religious belief had no legitimate place in the educa-

tion of their children. Freemasonry, if its designs
are such as we have supposed, would have gained
much already from those concessions, for religion has
been thereby excluded from the schools supported
by the State, as a recognised and essential part of
their But this is as nothing
educational course.

compared with what it would require for the eventual

accomplishment of its designs. It is perspicacious
enough to perceive that, while Catholic schools would
continue to receive State support, the provisions of
the Bill would offer little impediment to a Church
whose whole education is founded on a definite creed,
and on the basis of an objective and supernatural
morality. It is not blind to the fact, moreover, that

the English Establishment persistently endeavours,

in spite of its internal disunion, to nourish religious

ideas and obedience to the natural law among its

scholars. Under these adverse circumstances, what

is its best policy of action ?
Agitate for a repeal of
 Introduction. xxxi

the twenty-fifth clause promote with unremitting

energy the extension of purely secular schools in all
our principal centres prepare public opinion by de-
grees for a system of compulsory education then,
when all is ready, induce the State to recognise

secular schools alone as answering to its imperial

demands, and the triumph will be complete. The
children of the entire population will be driven by
force of law into schools where they will be, by stern

necessity, brought up in utter ignorance of God, of

Christian obedience, of Christian morality.
It is, indeed, a strange and most unpleasing fact

that Freemasonry should have been aided in these its

projects such they be, and there can scarcely be a

(if

doubt that such they are), by the even boisterous co-

operation of political Dissenters. Strange, of a truth,
that the spiritual heirs of ancestors who were worthily
distinguished for their personal love of the Divine
Redeemer should clamour for the exclusion of the
very name of Christ and of God, of heaven and hell,
from schoolrooms subsidised by the State, rather
than consent that a single child, by means of aid from
Government, should learn of Christ and duty from
the lips of a Catholic or Anglican schoolmaster. It

is idle to assert, considering what the tendencies of

human nature are, that the influences of the Sunday-

school, even were its sphere of action enlarged a
thousand-fold, could supply the need of moral and
religious instruction. It is yet more idle to pretend
that parents who are striving from early morn till
xxxii Introduction.

night to provide the bare necessaries of life for them-

selves and families, and return home only for food
and sleep, could take in hand this all-important duty,

or hope to succeed
they attempted it. If these
if

Nonconformist communions, owing to past remiss-

ness in providing for the education of the poor chil-
dren belonging to their several persuasions, find to
their cost that the English Establishment and the
Catholic Church come in for the lion's share in the

distribution of State grants, would it not be nobler

and more honourable to acknowledge their former

deficiency, and enter upon a plan of generous rivalry

with the religious bodies above mentioned, by em-
ploying the vast funds at their disposal in the not
least solid, because least ostentatious, effort to spread
the knowledge of religious and moral truth among
their own people in accordance with their several
peculiar tenets, rather than to follow the example of
Samson, and submit to their own annihilation with

cheerfulness, provided that Catholic and Ritualist are

involved in the universal ruin ? Let them be assured
that the powerful and widely-extended means which
Freemasonry has gained, and ceaselessly uses, for
influencing public opinion, have not been as yet
" "
directed against themselves, because the Craft
knows full well that they will become its easy prey
when they stand alone in the arena; "it keeps them,
like an ape, in the corner of its jaw; first mouthed,
to be last swallowed ;
when it needs what you have
gleaned, it is but squeezing you, and, sponge, you
 Introduction. xxxiii

shall be dry again." Are you, the Nonconformists of

England, prepared to pave a way for its victory over
religion, civil and social order, and the first princi-
ples of morality ? Are you really conscious of what
you are preparing for your country and for your
own co-religionists, while supporting with the weight

you at present possess a system of what is called

secular education, from which all mention of God
and of future reward and punishment, and the sweet
influences of your Redeemer's love, are rigorously
banished ? Do you wish to see England given over
captive to an unfeeling infidelity, and all reverence
for authority, all filial obedience, all distinctions of
social grade, thepure influences of home, the recogni-
tion of a moral law, universally cast into the limbo of
obsolete prejudices and so-called mediaeval supersti-
tions ? Yet, in the actual state of things, no more
be given to such detestable designs
effectual aid could
than that which you offer by the policy you are pur-
suing in the vital question of national education.
No Catholic would feel disposed to accuse even
those Nonconformists who have adopted this un-
happy policy of a complicity with such detestable
designs and it would be yet more unjustifiable to
;

lay it whole body of Dissenters,

to the charge of the

seeing that they are by no means unanimous upon

the point in question. Moreover, their general pro-
fessions of peculiar devotion to the world's Divine

Redeemer, the life of unworldliness and piety which

they advocate and strive to maintain according

xxxiv Introduction.

to the light that is in them, their system of home

training, which, till recently at all events, rather dis-
couraged secular learning than otherwise, on the
ground that it was prejudicial to the principles of
vital religion, would secure them from so hasty a
judgment. It was for this reason that, at the outset

of the present digression, distinct mention was made

of political Dissenters. Nevertheless, repeated facts
have unhappily conspired to prove that the policy
referred to is more generally adopted by the mem-
bers of these bodies than their religious professions
would have led us to anticipate. Can it be that here
too in England, as in Germany and Switzerland, the
Protestant sects are yielding up one by one the
Christian tenets which they at first retained to the

imperious demands of popular indifferentism and

hatred of dogmatic truth ?
But, to return to the main subject in hand, let us

resume the hypothesis already made. If it be true,

Freemasonry in this country, as elsewhere, is bent

upon the subversion, not of the altar only, but of the

throne, of distinctions of rank, and generally of all
civil authority. It knows that it has undertaken a

difficult task ;
for the
English are naturally a loyal
people, cling to traditions of the past, and have an
instinctive reverence for the authority of law. How,
under these circumstances, would it set about the
work which it has proposed to itself, supposing it to
be endowed with that astuteness for which its ac-
cusers give it credit ? It would obviously take first
 Introduction. xxxv

of all to mining and sapping 1

,
far too wise to venture

at once on an open assault. And what, it may be

asked, would be the safest method of conducting
this insidious strategy
? The easiest step to begin
with would be to take advantage of the popular feel-
ing in favour of what is called the liberty of the
press, and subject every action of government, every
judgment of the courts of law, every principle of
religion, ethics, philosophy, to an indiscriminate

criticism, scattered broadcast through the length and

breadth of the land. And we may imagine that the
"
secret orders of " the Craft would be couched in such
terms as these : Habituate the unlearned to sit in

judgment on the learned, the ruled to question the

acts of their rulers, the hands to arraign the heads,
train the people, uneducated and proportionally im-
pulsive, to claim to themselves the right of forming,
each one for himself, peremptory opinions upon every
subject, even upon questions whose perplexity appal
the wisest and most experienced, accustom them
to put themselves on a fancied mental equality with

statesmen, diplomatists, legislators, judges, generals,

bishops, magistrates, doctors, lawyers, help them
along this road of upstart folly by abundant use of
ridicule, of sneers, contemptuous depreciation, dressed

up in glittering and nervous

style, directed against
those who stand at the helm of government, or are
found in authority of place and dignity. Much will

have been gained because modesty and self-know-

;

ledge will be thus expelled, in order to make way for

xxxvi Introduction.

a spirit of self-sufficiency and ignorant imperiousness

of thought and will. After this, proceed to inoculate
the masses with the idea that they are the fountain
of all authority, and that the elected or hereditary

legislators of the country are the mere creatures of

their will and exponents of their wisdom. They will
soon learn to despise quality, and value quantity to ;

assume as a first principle that wisdom must yield to

numbers, right to might. By these means you will
have well prepared the soil. Now set on foot an agi-
tation for universal suffrage and vote by ballot,
claim a place for unlearned labour in the Senate of
the nation, inculcate the fatal notion that the task
of legislation is not an onerous and responsible duty,
demanding from those who undertake it exceptional
qualifications, but an enviable privilege, easy and
open to even the least informed, the fitting toy of
all,

popular caprice, awaken a general prejudice against

old forms, pageants, guilds, civic institutions, which,
even when deprived of their original meaning, have
nevertheless so powerful an influence in associating
the feelings and imagination of a people with the
traditions of a glorious past, modernise those
which, by reason of their acknowledged value, you
dare not overthrow, throw contempt and ridicule
on all forms of religious belief that have strength in
them enough to vindicate God's presence in the

world, put the weights of wit, of sceptical criti-

all

cism, of taking, epigrammatic style, of poetry, fiction,

periodical literature, in the scale of worldliness, ma-
 Introduction. xxxvii

and a loose morality, holding, moreover,

terialism,
an uneven balance, make your way with ever in-
creasing numbers into the staff of journalists, and
cease not to inoculate the public with infidel conceits
and emasculated ethics, borrowed from those super-
ficial sophists whose reputation it has been your

business to create, the people will soon be made

ready for the manifestation of the light. One great

difficulty, it is true, awaits us yet, and it must be
overcome by gradual and stealthy action. It arises
from those influences of home, that spirit of the
family, which have hitherto preserved England from
the contagion of a revolutionary earthquake. One
important advance has been made towards its de-
struction.The foundation of social life has been
already shaken by the recent law which has legalised
divorce, and given to the civil authority a power of
putting asunder those whom God has indissolubly

joined together. Follow up this advantage by an

agitation for women's rights, allure them to the

platform and committee-room, while you seduce

them from the nursery, rob them of the needle, and
substitute the lancet or the pestle, strip them of
modesty and refinement of feeling which
that retiring
make them a magnet of attraction round the family
hearth, and transform them into boisterous men in

all but the outward dress, and it will not be long

before this last hindrance will be effectually re-
moved.
Meanwhile excite, encourage every conflict of
xxxviii Introduction.

labour with capital, propagate trade unions, assume

the direction of them wherever you can, unite them
in a general confederation, and practically affiliate
them to the Craft. Miss no opportunity that may
arise of bringing into contempt, and exciting popular
indignation against, the authority of judge and magi-
strate. Lastly, never lose sight of the principle that
the military forces are inimical to the success of the
Masonic millennium. Direct public opinion, there-
fore, in favour of retrenchment, push on every mea-
sure tending to extinguish that esprit de corps which
makes the English army and navy so formidable alike
to external and internal enemies, and use every effort
to bring the profession of arms into disrepute among
the humbler classes of society. Everything is con-

spiring to crown our efforts, brothers of the Craft,

with final success. Yet a little, and the time will

have arrived and practical realisa-

for the revelation

tion of our great Gnostic secret and we shall see

;

with our eyes the erection of our altar to the un-

known on the ruins of an effete Christianity while ;

from out the sepulchre of buried kings, of buried

governments, of a buried civilisation, shall arise the
Phoenix of one undivided Republic one universal ;

Brotherhood, with the apron, mallet, triangle, and

two mystic pillars, established for ever as the world's
sole regalia.
It well, perhaps, to pause and examine
were here
into the present success of the designs which we
have hypothetically attributed to the Masonic body.
 Introduction. xxxix

There a recent fact in our contemporaneous his-

is

tory which certainly merits the attention it has at-

tracted. The son of a Wapping butcher undertook
to personate the heir, supposed to have been drowned
years ago, of an old English baronetcy. Two trials,
each of an unprecedented duration, resulted in the
conviction of the impostor, and his condemnation to
an imprisonment of fourteen years. It would be in-
teresting, and probably instructive, to know (if the
facts could thoroughly ascertained) by what
be
means, and through whose active intervention, the
funds were collected that were necessary to meet
such gigantic expenses ;
but this is not the most

significative point in this disreputable romance of

real life. During the trial an extraordinary sym-
pathy was enlisted in favour of Orton among the

roughs of London. The fact might, perhaps, have

received a probable explanation, deducible from the

particular circumstances of the case, if it had not

been elucidated by subsequent events. No sooner
had sentence been pronounced, than the principal
advocate of the prisoner commenced an agitation in
favour of his release. Despite the exalted character
and legal ability of all the judges connected with
both trials, despite the unanimous verdict of art in-
telligent jury, chosen, as Mr Bright pointed out, from
the middle classes, despite even of the decided judg-
ment of the English press, alike metropolitan and

provincial, which, with consentient voice, denounced

the agitation and its originator, the movement
xl Introduction.

gathered strength. It availed to carry the agitator,

albeit just branded with the severest penalties which

the legal profession could inflict on one of its mem-
bers, and with an unusual token of royal displeasure,

triumphantly into the Senate of the nation. The

agitation spread in every quarter. Petitions were
sent from different provincial towns, one signed by
11,000 persons, another by 14,000, requesting the
disbarred member for Stoke to convene meetings in
the several localities. A public demonstration had
been previously arranged in London, and, according
to the most moderate calculations, thirty or forty
thousand persons responded to the summons. Now
it issufficiently notorious that the spontaneous ebul-
litions of a mob are not conspicuous for their or-

ganisation. One is curious, therefore, to know who

prepared the petitions, marshalled the rank and file,
gathered the workmen round the table, and put pen
and ink in their hands after inducing them to give
their names ;
and who they were, too, that conducted
with such success the election at Stoke, and mean-
while created the extensive circulation of The Eng-
lishman.
However this may be, the facts of this humiliating
drama are pregnant with warning. Dr Kenealy
might have been somewhat hyperbolical in threaten-
ing us with an immediate revolution, and have justi-
fied those safe sneers at his expense which delighted

a crowded House of Commons ;

but that he was not
wide of the mark when he described us as walking
 Introduction. xli

gaily on the crust of an active volcano, is

sufficiently
plain from the commentaries which the leading jour-
nals in London have made on the proceedings. The
Times, for instance, remarks, in a leading article to
be found in its issue of April 26, 1875 :

"
If the member for Stoke has completely settled the question,
as it affects his client and all the parties concerned in the trial,
he has also thrown not a little light on another matter of some
practical importance. We must him credit for describing
give
what is quite within his knowledge, and what he must have
special facilities for observing and estimating, when he intro-
duces us to the majesty of the people, terribly in earnest, and
not to be put off by any delays or evasions of justice. No
doubt his own constituency must be the impersonation of some
such majesty as he describes. That there are a good many
places like Stoke-upon-Trent, and that everywhere there has
been found, or could be raised, an enthusiasm for the hero of a
very remarkable drama, is boasted by Dr Kenealy, and admitted
by those who reply to him. It is, then, a melancholy fact, and
one which Dr Kenealy has helped to bring out in striking relief

and distinct form, that a very considerable, and in some places

a preponderating part of the electoral body, earnestly and pas-
is ,

sionately given to a belief and a line of action which th? House

of Commons, in the most solemn and decisive manner, unani-
mously pronounces foolish, worthless, and mischievous. The
present utter failure of the last attempt to vindicate the Claimant
reacts upon all who still believe in him, or who still profess to
believe in him. // warns us that there is in this sensible, sober,
and calculating England, a stratum ofsociety about as unaccount-
able and as little to be depended on as a quicksand or a
quag-
mire. There is no saying what it may be terribly in earnest about
to-morrow ; and when we do see it terribly in earnest, there is no
knowing whether it is terribly in earnest with good reason or
for none at all, just some nonsense of its own imagination or
some object of the grossest credulity. This is a sad conchision to
come to. We wish to believe in popular earnestness, and to
d
xlii Introduction.

recognise in solemnity of tone, gravity of demeanour; and com-

bined action, the natural voiichers for truth, reality, and sense.
But if we are to believe both Dr Kenealy and the House of Com-
mons, the majesty of the people is terribly in earnest for a
creature of its imagination, or, still worse, of its own corrupt
and dishonest will."

These statements are manly and outspoken and :

they convey a warning which is not given a moment

too soon. The Spectator for April 24, 1875, contains
"
an article entitled, The Orton-Kenealy Craze Pes-
simist View!' in which are to be found the following

grave and pregnant observations :

" The alarming side of this agitation, however, has yet to be

represented. / cannot admit that, even as regards the moral side
of it, it is without menace. No doubt the public mind of Eng-
land has always been exceedingly susceptible to religious panic,
and worse things have been done under the spell of that panic
than under any other influence. But the danger of spasmodic
waves of popular passion, under the spell of religious feeling, is
one danger, and the danger of gross moral perversions of popular
judgment, under no such spell, quite another. We can appeal
from Philip drunk to Philip sober in the one case but if Philip
;

sober is as bad as Philip drunk, then there is no such appeal

possible. What has induced the people, without any spell of
self-interest or passion in them, suddenly to reject the judgment
of English judges as utterly untrustworthy, and to take up the
cause of a man who, whether on his own or Dr Kenealy's view
of him, is not a witness to be believed on his oath? ....
There has been not a little evidence of a great advance in the
popularity of Orton as his asserted or admitted rascalities came
out. So far from any disgust being felt at him for his assertion,
or rather fabrication, of the contents of the sealed packet, his

popularity definitely increased from the moment that that per-

jury was committed Now, is there a more dangerous
form of popular sentiment than this delight in a ruffian's risks,
and hopes, and excitements, in which there is not any trace of
 Introduction. xliii

poetical justice'? What would such a senti-

(
what is called
ment, further
if developed, tend to produce ? Would it not
tend to produce discontent with plodding industry, an impatience
for unwholesome audacities of one sort or another, a leniency
towards grandiose forms of crime, and contempt only for the
all

squalid kind, in short, an attitude of mind which excuses all

that is wicked, if it be also interesting to the morbid imagina-
tion of persons impatient of drudgery, and which judges crime

seriously only when it is on a petty scale, and therefore dull ?

And what temper would strike deeper at the root of English
character than that ? . . . . The more definitely we refer the
delusion to a deliberate error of popiilar judgment, the more
likely it seems that that error will spread itself in ever-widening
circles, and result in breaking down all the buttresses against
popular caprice / . . . . And what can that end in, except a
growing estrangement between the people and honest political
intelligence, and the lapse of politics into hands which will make
political struggle a coarse and repulsive affair, from which all
pure, to say nothing of fastidious, minds will shrink ? . . . .

Everywhere there are signs that the respect for great national
institutions, for central as distinguished from local ideas, is
diminishing, and that minute local notoriety has far more
influence in rendering, for instance, a candidate for Parliament
popular, than a great national fame. Everywhere the self-suffi-

ciency ofpopular opinion is increasing, and the sources of poli-

tical favour and disfavour are rapidly becoming pettier and

pettier. the difficulty of organising' opinion is

Everywhere
growing, the residuum, aided by the ballot, realising more and
more clearly that there is no trut responsibility for political
opinion at all, and that an arbitrary INCLINATION to accord
support is at least no worse, if not a better, excuse for determin-

ing a secret vote, than a reason for thinking that that support
will result in public benefit. II the signs of the times A
go to show
that the people believe less and less that they have anything to

learnfrom theirpolitical leaders, and indeed hold that those leaders

are much rather their own instruments than their sagacioiis
and respected advisers Look at it which way you will,
it seems to promise for England a period of mean and capricious
xliv Introduction.

politics, inwhich the least scrupulous men will come to the top,
and the most scri^doiis and most eminent will be cowed and
silenced, in which either the House of Commons will lose control

of the wild whims oj'the people or the wild whims of the people
',

will gain control of the Hoiise of Commons ; and which of these

alternatives is the worst it is hard to say."
,

The importance of the subject-matter offers an

amply sufficient excuse for the length to which these
quotations have been carried. These are startling
facts, which are set before the reader by a paper,

justly holding the foremost place among the weekly

journals by reason of its talents, candour, and emi-
nently polished as well as thoughtful articles. And
here we have the volcano over whose thinly-crusted
crater we can afford to dance and sing so merrily.

Well, then, if Freemasonry in England be the same

in principle as it is confessed to be abroad, if its aims
and designs be such as we have hypothetically as-
sumed them to be, what could have been a greater
g'odsend for the brothers of "the Craft" than this
Orton-Kenealy drama ? A
Catholic baronet, of
ancient lineage, is to be ousted of his property and
title, and a Protestant butcher to be set up in his

place. The legal institutions of the country, nay, the

very House of Commons itself, are to be confronted
with the angry denunciations and threats of the irri-
tated masses. The Queen, too, and her Government
can be reached by the movement ;
for a barrister, just

deprived of his silk gown by royal authority, shall be

returned to Parliament by a majority that will make
the election the greatest practical insult offered at
 Introduction. xlv

once to constituted authority, to the national senate,

to the majesty of the law, and to the morally unani-
mous verdict of educated society. Surely, if Free-

masonry had such designs as are attributed to it, it

could well afford to collect money, to send secret

agents, to organise action for the purpose of strength-

ening an agitation so nearly affecting its own interests.
It would, of course, be folly to maintain that this

or the other political movements which have been

already referred to could have been produced solely
by Masonic action. The same political sagacity which
initiates a popular agitation can take adroit advan-
tage of a temporary public sentiment, or a temporary
dissatisfaction, to guide and shape both towards the

promotion of its own hidden purposes. What is cer-

tain is this English Freemasonry should have

: that if

designs upon and upon all other nations such as

this

our hypothesis assigns to it, it has done its work with

remarkable success during the last thirty years.

But, after the hypothesis reasonable ? Surely

all, is

there must be some foundation for the belief, so widely

spread and so persistent, that English Freemasonry

is a society altogether distinct from, and independent
of, the Continental Lodges. Besides, is it possible that
eminent personages including kings, princes of the
blood royal, distinguished statesmen, diplomatists,
men of high position and still higher character should
remain in a body whose professed object it is to over-
throw the altar and to trample under foot all the
crowns of Europe ?
xlvi Introduction.

It is necessary to confront these arguments openly

and plainly.
Is, then, English Freemasonry entirely disconnected
with the Continental Lodges ? Is it to be supposed
that the Daily Telegraph, which is generally understood
to represent more than any other paper the Masonic

interests, would be well informed upon the point ?

Now, a leading article of April 28, 1875

which, judg-
ing from internal evidence, has been penned by a
"
brother of " the Craft supplies us with the required
information :

" While the " con-

Craft," observes the writer in question,
tend that its rites and ceremonies date from the time when
Solomon's Temple was first designed, others, apparently with-
out data of any sort, have declared that it is an English society
of some two hundred years' standing, founded much in the
same fashion as were other secret conclaves, outlasting them only
because its tenets were purer, and its objects nobler. Against
this latter supposition there are, however, the facts that Masonry
is to be found wherever human beings dwell, and that the
Persian suite of the Shah found in German Lodges a congenial
home, had not had Masonic communica-
albeit that their tribes
tion with the Western nations for well-nigh seven hundred
years. That Masons towards the close of the last century were
somewhat divided is generally admitted and that they were ;

united under the leadership of the Duke of Sussex, who from

that time forward till the day of his death ruled over the Craft,
without fear of a rival, is also conceded. Be the history of this
extraordinary Association, however, what it may, one thing is
certain its influence spreads all over the globe.
: The Emperor
of Germany boasts the title of Grand Protector in the Father-
land King Victor Emanuel, as Grand Master of Italy, bears
;

sway in the Southern Peninsula Denmark, Sweden, and Nor-

;

way have monarchs Portugal and

for their Craft chieftains
;

Spain, despite their allegiance to the Pontiff, boast fifty-six

 Introduction. xl v ii

Lodges in the Netherlands, the heir to the throne sways the

;

baton of command four hundred Lodges own the sovereignty

;

of theGrand Orient of France ; the Prime Minister of Brazil is

Master of his Masonic countrymen in the Argentine Republic,
Hayti, San Domingo, Mexico, Uruguay, Venezuela, and Peru.
The most notable of politicians are the best known of Crafts-
men. Canada and the United States are proud of powerful
organisations and magnificent temples in Greece, the Children
'
;

'
of Leonidas hold monthly congratulation at Syra Masons ;

work amid the ruins of the Piraeus, a Lodge assembles in Athens;

and Patras, Corfu, and Chalcis help to swell the total of the
Grand Orient of Hellas. Even Turkey contains thousands of
brethren; India can tell of Lodges by the hundred; Australia and
the South Pacific find symbols for the expression of fraternal
feeling in the compass and square and African tribes, with
;

wandering Arabs, claim the right to belong to this singular

brotherhood"

Singular brotherhood good

indeed, of sooth !

"Why have the Gentiles raged, and the

people
devised vain things ? The kings of the earth stood

up, and the princes met together, against the Lord,

and against His Christ. Let us break their bonds
"
asunder, and let us cast away their yoke from us
(Ps. ii. 2, 3).

Making all due allowance for the tall talk of an

enthusiastic Craftsman, conspicuous throughout the
whole of this remarkable paragraph, two incontestable
facts remain ;
to wit, the universal diffusion of this

dangerous and baneful confederation in all quarters

of the globe, and the unity and intercommunion of
all its constituent sections, however locally or nation-

ally distinct.
But there is little need of appealing to the autho-
rity of an anonymous writer, however friendly, for the
xlviii Introduction.

same factincontestably proved by the public pro-

is

ceedings that took place at the installation of his

Royal Highness the Prince of Wales as Grand
Master of English Freemasons. On that occasion
deputations were sent not only from the Scotch and
Irish Lodges, but also from that of Sweden while the ;

Grand Lodge of congratulatory address

Italy sent its

through the well-known Brother J. C. Parkinson, and

"
the Grand Orient Lodge of France sent a letter of

congratulation to his Royal Highness, as they had

done to his predecessors in office, the Earl of Zetland

and the Marquis of Ripon." (The Times, April 29,

1875.) The Italian address is of such grave signifi-

cancy as to justify us in giving it in its integrity to

our readers. The document is headed by the follow-
ing selections from the alphabet, A.G.D.G.A.D.U.,
and opens with the following dedication, exactly copied
from the same number of the Times. It is worth

notice that those who authorised the publication of

the address in that journal thought fit to conceal this

introductory portion by leaving it in the original

Italian. The accompanying translation will suggest
a sufficient motive for a proceeding so unusual :

"
Massoneria Universale. Communione Italiana."
(Universal Freemasonry. Italian Communion.}
"
Liberia, Fratellanza, Uguaglianza."
(Liberty, Fraternity, Equality.} The reader will probably
remember these watchwords in their connection with some
remarkable epochs in French history.
" Grande
Oriente della Massoneria in Italia e nelle Colonie
Italiane."

(Grand Orient of Masonry in Italy and in the Italian

Colonies}
 Introduction. xlix

The rest of the letter from these brothers of Maz-

zini is given as follows :

"
To His Royal Highness the Prince of Wales, Grand Master
of the Grand Lodge of England.
"
May it please your Royal Highness to permit the Grand
Master of the Grand Orient of Italy to unite the heartfelt ap-
plause ofall our Italian brethren to that of our beloved brethren

in England, who hail the elevation of their puissant Grand

Master as one of the most auspicious and most memorable
events of universal Masonry.
"
By this event English Masonry, which has already deserved
so well of universal humanity, will acquire ever fresh titles to
the gratitude and admiration of the whole civilised world.
" Italian at this new lustre shed
Masonry, therefore, rejoices
upon our world-wide institution, and sincerely prays that be-
tween the two Masonic communities may be drawn ever more
closely those fraternal ties which, through want of that official
recognition which we venture to hope will soon be effected,
have always bound us to our English brethren, whose profound
intelligence and unwearying activity we constantly appreciate
and seek to follow.
"
Accept, then, Royal Highness, with all great wishes for your
continued long life and prosperity, the expression of our pro-
found homage and fraternal affection"

This letter, while it alludes to a present absence of

official recognition by the English Freemasons of the
Grand Orient of Italy, and prays that it may be
granted, clearly establishes the fact that "the Brother-
"
hood is substantially one in all lands. It may be
that the Italian Grand Lodge has not been officially

recognised by the English Masons, because their

Italian brothers have been imprudently premature in
the revelation of the aims and action of the body, and
because those ominous words, Liberty, Fraternity^
1 Introduction.

Equality, have still a somewhat ugly sound in this

country.
Another significant fact, which adds to the weight
of proof already given, is the appointment by " the
Most Worshipful the Grand Master," after his instal-
lation, of Brother Wendt to be Grand Secretary for
German correspondence.
The first objection proposed above has been, it

may be presumed, sufficiently answered. There can

be no reasonable doubt that there is a more or less

complete solidarity between the English and Contin-

ental Lodges, and a community of aim which directs
the action of the Craft in every quarter of the globe.
The next objection which has been made to the
indentification Freemasonry with those
of English
fearful tenets, and yet .more fearful conspiracy of
action, that are detailed in the work now placed
before the reader, is derived from the roll of names,

by position, and partly distinguished

partly illustrious
by high public and private worth, which is to be
found in the archives of this Society. How is it pos-
sible that emperors, kings, and princes would perse-
vere in lending the sanction of their name to a body,
one of whose acknowledged objects it is to overthrow
every throne in Europe, and extirpate all social dis-
tinctions throughout the world ?

Tobegin with this last dilemma It can hardly

:

be denied that there have been emperors and kings

who have "
joined the Craft," from the disheartening
conviction that its power was too firmly established
 Introduction. li

to be openly confronted by authority of established

government and they consequently assumed the
;

apron with the delusive hope of being able to direct

what they were unable to destroy. Others there may
have been who, keenly alive to their own selfish

interests, have tamely consented to cut off the entail,

so to say, provided they could secure to themselves a
life-interest in the regal power. But making every
allowance for such cases as these, there still will
remain a certain number of royal names, which
cannot be included in either category. These, how-
ever, will take their place among the listof exalted
and worthy personages who lend the authority of
their name to this Association.
What is to be said in explanation of this fact ?

The reply is obvious :

They have been deceived, and
continue in the dark. It is thoroughly understood
among the secret heads and chief agents of the body,
that such brethren would not remain a single day in
union with such a league if they were aware of its

ultimate designs so they have established for their

;

convenience special degrees of honour and offices of

seeming authority, where they may attract the un-
initiatedby the authority of their high character and
exalted position, without enfeebling the secret action
" "
of the Craft by the demurrers of an over-scrupulous

morality. The great universities of this realm are

wont to confer on distinguished generals, authors,
and other celebrities, the honorary degree of Doctor
of Civil Law; but it is not commonly supposed that
Hi Introduction.

those who are selected for such a distinction have

any deep knowledge of this particular branch of juris-

prudence. If any one were anxious to obtain accu-
rate information about English Freemasonry, and
had received the requisite permission (as we will sup-
pose) to get behind the veil, he would be more likely
to gain his end by consulting, say, Brother Parkinson,
than by submitting the Prince of Wales or the Earl
of Carnarvon to his interrogatories. If any one
should doubt the probability of this explanation, let
him read the facts connected with Frederick, Prince
of Orange, as given p. 60.

however, remains to be explained how Eng-

It still,

lishmen in general should retain so strong a convic-

tion that Freemasonry, in this country at least, is a

harmless, nay, what more, a useful and beneficent

is

institution. That such an idea is generally enter-

tained cannot be doubted. Thus, for instance, an
articleappeared the Times (April 29, 1875), on the
in

subject of the recent installation of the new Grand

Master, in which the writer, in a tone of thinly-veiled
contempt, gives expression to the judgment of popu-
lar opinion in the following terms :

"
The installation of the Prince of Wales as Grand Master of
the Freemasons was an impressive, and, in some respects, an in-
structive ceremonial. Theoretically, no one knows what Free-
masons are, or what are their ceremonies and principles ; but
in practice we all know that they are very fair representatives
of Englishmen in general, and that their only peculiarity is to

discharge certain praiseworthy duties of humanity in a more

picturesque and expensive manner than is thought necessary by
other people. We
would not for a moment disparage the value
 Introduction. liii

of the
'
There is a singular passion in human nature
Craft.'
for anything in the form of order, association, and discipline.
Nothing of this sort can be too much for him, and in his enjoy-
ment of the society of his fellows and of their common cere-
monial, he is quite unconscious of the appearance he may pre-
sent to the eyes of critical outsiders. Grown-up men, however
grave, are still as happy as children in enacting some imagi-
nary play, and, in one form or another, they insist on having
it.. . Ten thousand Englishmen wore their Masonic clothing
.

and performed their Masonic mysteries with unprecedented

effect. // was a properly innocent enjoyment, and it is pleasant
to see that so many men can thus find genuine enjoyment in be-
coming very young again.
" But which some of the
all this display seems to be the dress in
best impulsesof good-fellowship and charity are clothed, and as
the new Grand Master yesterday said, so long as the great and
'

ancient Order' confine themselves to those objects, they will

'
flourish. Loyalty and charity ''are their watchwords, and so
long as these characteristics are maintained, they will be a use-

ful, as well as an agreeable, Brotherhood."

This is somewhat tall writing, and, perhaps, suffi-

ciently smart, but it can scarcely be pronounced

philosophical. It is quite true that the play-element
is an important constitution of our common nature ;

nor is it the wisest of things to aim at its suppres-

sion. be also easily granted that men ordin-
It will

arily are attracted thereby to shows and pageants,

more especially those in which themselves are engaged
to take their part. But that kings, emperors, princes,
eminent statesmen, diplomatists, fierce earnest dema-
gogues, should seriously and unintermittingly lend
themselves to the world-wide propagation of a show,
that Lodges should be established in every corner of
the habitable globe, and seventeen millions of reason-
liv Introduction.

able human
beings should be united in one vast
confederation, with hidden signs and passwords,
sedulously concealed from the uninitiated, for the
purpose of occasionally wearing queer garments and
gay ribbons, that distinguished members of the two

political parties in our English Houses of Legislature

should consider it consistent with their public posi-
tion to be acknowledged partners in such a childish
1
farce, that the bewildering diversity of offices
all

and grades, which have been recently exposed to the

public gaze, should be accepted by an Earl of Car-
narvon, a Mazzini, a Louis Blanc, a Bismarck, as so
many marionettes devised for the entertainment of

playgoers, that a secret oath of the most fearful

kind should be imposed upon the innocent per-
formers of these tableaux vivants, for the mere pur-
pose of enabling them to practise in concert the
"
ordinary duties of Charity and Loyalty," is an
assumption which one would hesitate to adopt, even
on the authority of the Times.
However, though common sense would teach us
to reject an hypothesis so baseless and untenable,
itmust be owned that the judgment of many wise
and impartial men, no less than the persistence of a
widely-spread opinion in the same direction, give
colour to the assertion that Freemasonry in England
1 " In the now no
appointment of grand officers, it is secret that the

City of London will have special honour, and it is believed that mem-
'
bers of both political parties will be decorated with the purple of '

Grand Lodges, not by reason of their position in the political world,

but as distinguished Freemasons." (The Times, April 27, 1875.)
 Introduction, Iv

has been greatly modified by the sobriety, loyal dis-

position, and practical solidity of our national char-
acter. We would fain hope that this may be the

case; and it is only an act of justice to call attention

to the fact, that the assertion receives some confir-

mation from the circumstance, alluded to in the

Italian address of congratulation to the new Grand
Master, of there being no official relations at present
between the Grand Lodges of England and Italy.
Let us suppose, then, for the sake of argument,
that it is true. Believe, if it so pleases you, that
" "
the Masonic Craft is, as actually constituted in
this country,an innocent, nay, praiseworthy society,
occupying itself only with the works of unostenta-
tious charity. Even so is the danger overpast ? Is
;

there any security that this formidable confederation

may not become, when popular agitation and internal

dissensions shall arise, what it has shown itself to be
in other countries while they were passing through
a like crisis ? Can you trust the fortunes of your
country and the safety of your families to men, how-
ever honourable and high-minded they may be, who
have committed themselves to the guidance of an
authority unknown to themselves, who are con-
federated under the most fearful sanctions of a secret
oath, and who are compelled to an inexorable silence,
even though tenets should be revealed and orders
transmitted from which their innermost soul recoils
with unutterable loathing ? Sick at heart, driven
half-mad at the revelation of the hideous secret, they
Ivi Introduction.

dare not go back ; and, oppressed with a deadening

despair, they are forced to connive at deeds which
they utterly abhor.
These are not mere dreams. They are based on
the evidence of stubborn facts. Read the Masonic
oath, as it is given in the Irish Ecclesiastical Record
for April 1875. Here it is :

"/
swear, in the name of the Supreme Architect of all worlds,
never to reveal the secrets, the signs, the grips, the passwords,

the doctrines, or the customs of the Freemasons ; and to preserve

with respect to them an eternal silence. I promise and swear to
God never to betray any of them either by writing, by word, or
gesture; never to cause them to be written, lithographed, or
printed ; never to make public anything of that which has now
been confided to me, or of that which shall be confided to me in
the future. I pledge myself to this, and submit myself to the

following penalties if I fail in keeping my word. They may

burn my lips with a red-hot iron, they may cut off my hand, they
may pluck out my
tongue, they may cut my throat, they may
hang up my dead body in a Lodge till the admission of a new
brother, as a scourge for my faithlessness, and as a terrible

warning Then they may burn it, and cast its ashes
to others.
to the winds, to the end that there may not remain a single
trace of the memory of my treason. So help me God, and His
Holy Gospel. Amen''

be a true record,
If this and the respectability of
the authority which gives it is a sufficient voucher
for its truth, how can any one delude himself with
the idea that men bound to secrecy by such an oath
can prove other than conspirators against public
?
security It is no answer to produce the names of

eminent and virtuous friends who are enrolled among

them, and to rely on their testimony to the harm-
 Introduction. Ivii

lessness of the
"
Craft." We firmly believe that by
far the greater number are in utter ignorance of the
secret designs to which they nevertheless stand
committed as apprentices in the body. But they have
bound themselves, blindfold, by that terrible oath ;

and, when the time for proof arrives, they must go

on, or abide the consequences.
Moreover, it is in violation of the natural order

and an ever-present menace to political stability, i/

that a body of men should exist within the

state,
bound by obedience to an unknown and irresponsible
authority, and shielded from all possible supervision
either of constituted authority or of public opinion
"
by an oath of secrecy. I consider," says Lord

Plunket, "an association bound by a secret oath to

be extremely dangerous on the principles of the
common law inasmuch as they subtract the subject
;

from the state, and interpose between him and his

allegiance to the king." And he speaks most truly ;

for it an act of high treason against the most

is

fundamental principles of political and social life.

Finally, even should it appear that Freemasonry
has been misrepresented, and that the accusations
brought against it are full of exaggerations and
per-
versions of truth (which, as we believe, the Brethren
will find it difficult to prove), the fact remains, not-

withstanding, that the Masonic oath, as we have

already stated, is in itself a serious violation ox
the natural law, which forbids us to abdicate the
freedom of our will in favour of an unknown
e
Iviii Introduction.

and self-constituted authority, and to bind ourselves

irrevocably to the propagation of tenets, or to the

blind execution of orders, about which we are in
utter ignorance at the time, and are therefore unable
to determine whether they are consistent or not with
our moral obligations to ourselves, our neighbour,
and our God.
Let those, then, who read this little work beware
lest, out of an evil and unhealthy curiosity, they be

induced to despise the voice of conscience, and to

prepare for themselves, as so many unhappily have
done before them, a life of misery, terror, and un-
availing remorse. It is far wiser to remain in a safe

and contented ignorance than to plunge into un-

known dangers, and to refuse the temporal advan-
tages which Freemasonry can undoubtedly secure,
but only at the expense of that inestimable peace
which fortifies us to endure with cheerfulness the

troubles of this life, and assures us of that eternal

bliss in the future of which it is itself a partial,

though imperfect, instalment.

 Introduction. lix

POSTSCRIPT.
AFTER the above introduction had been written, a
most valuable our contemporary
contribution to

literature, touching the subject of this volume, from

the accomplished pen of Monsignor Dupanloup,

Bishop of Orleans, has come to hand. Any one who

is most momentous question as
interested in this
who is should possess himself of the " Etude
not ?

sur la Franc-Magonnerie." It will prove of special

interest to the English reader, since the proofs as to

the real designs of Freemasonry in Germany, and

generally on the Continent, collected in the present

work and in the Bishop's brochure from the most
authentic sources, are confirmed by the avowals of
English Freemasons which have been published in

the London journal devoted to their interests.

The evidence contained in the Bishop's pamphlet
gives such marked sanction to the course of thought

pursued in the above preface, and so completely

justifies the hypothesis therein developed, that the

latter might be supposed to have been suggested by
an attentive perusal of the former ; and, though the
suspicion is in fact groundless, this correspondence
between the two gives greater weight to both, for the

very reason that it is purely accidental.

One of the principal objects to which Freemasonry
throughout Europe is
directing its most strenuous
efforts c in preparation for the final construction of its
Ix Introduction.

atheistic republic, is the establishment in every nation

of compulsory State education, from which all re-

ligious instruction shall be rigorously excluded. In

1864, as the Bishop of Orleans narrates, a scheme
of legislation issued from the Grand Orient of Bel-

gium, drawn up in the form of twenty-three articles.

The first two are couched in the following terms I. :

Suppression of all religious instruction 2. Obliga- ;

tion on the part of the father and widowed mother to

"
force their children to the school (i. Suppression de
toute instruction religieuse 2. Obligation pour le
;

pere et pour la mere veuve, de conduire de force ses

"
enfants a 1'ecole). The London Masonic journal, in
reply to the Lodge at Antwerp, the Grand Orient of
Belgium, and The Rose of Perfect Silence in Paris,
declares that religious education is a poison, and con-
'

sequently requires that parents should engage to

withdraw their children from the virus of religious
"
education/
Who, then, can possibly doubt that such is the aim
of Freemasonry here, as on the Continent ? And, if

we duly estimate the preponderance of Freemasonry

in both Houses of our Legislature, and its profession
by eminent and influential personages belonging to
our two great political parties, the success of this
educational scheme can be, humanly speaking, only
a question of time. If some one of our representa-
tives would move for a list of all persons connected
in any way with Government, and of members of
1
Etude, &c., pp. 34, 35.
 Introduction. Ixi

either House, who are enrolled in this secret Society,

the revelation might, perhaps, awaken public opinion

to a sense of the perils by which we are surrounded.
No one could, of course, suppose for one moment
that any great number of our statesmen would be
acquainted with the ultimate intentions of "the

Craft;" if they were, they would not continue their

connection with it for a day. The reader's attention
has been already called to the fact that the full re-
velation is confided to comparatively few ;
while by
far the greater majority remain either in total or in

partial ignorance of designs to whose success they

are unconsciously contributing. The Bishop of
Orleans calls especial attention to the fact, and
quotes the words of a distinguished Freemason, M.
Louis Blanc, in proof. The testimony of this writer
is so conclusive on the
point, that its insertion here
no apology. " It
will require seemed good to sove-
reigns, to Frederick the Great, to handle the trowel
and to put on the apron. Why
not ? Since the
existence of the higher grades was carefully hidden
from them, all they knew of Freemasonry was that
which could be revealed to them without danger.
They had no reason for concerning themselves about
it, seeing that they were kept in the lower grades, in
which they perceived nothing but an opportunity for
amusement, joyful banquets, principles forsaken and
resumed at the threshold of the Lodges, formulas
that had no reference to ordinary life, in a word, a
comedy of equality. But, in these matters, comedy
Ixii Introduction.

closely borders upon tragedy ;

and the princes and
nobles were induced to offer the cover of their name
and the blind aid of their influence to secret under-
J

takings directed against themselves."

Can any reasonable man doubt, after reading an
explicit admission such as this from one who knew
wellwhat he was saying, that kings, princes, states-
men, legislators, may be found in grades of high
honour and dignity, provided by Freemasonry for
their especial benefit, may assume the first place in
its public manifestations and the external direction
of its government, and may yet remain in ignorance
of its hidden designs as unconscious and complete as
is that of ft\z profane who are altogether excluded
from its
Lodges ? Not without
reason, therefore, has
Leo XII. warned its unhappy dupes that, " Though it
is not the custom to reveal what is most blamable

in it to those who have

not reached the high grades,
it is notwithstanding plain that the power of these

Societies, so dangerous to religion, is augmented in

2

proportion to the number of their adherents." The

present Pope, in his allocution of September 25,
1865, incidentally bears witness to the same fact; for,
speaking of previous monitions given by his prede-
he remarks, " Unhappily these admonitions
cessors,
have not had the desired effect, and we have there-
fore considered our duty to condemn this Society
it

once more, seeing that, perhaps out of ignorance, the

false opinion might arise that it is inoffensive, that its
1 2
fitude, &c., p. 65. Ibid. p. 83.
 Introduction. Ixiii

only aim is the practice of charity, and that conse-

quently it could not be a source of danger to the

1
Church of God."
One
thing is certain. It is a mortal sin for a
Catholic to belong to it. It is almost as certain that
no one who professes to be a Christian can join its

ranks without peril to his salvation. Strange though

it may seem, Freemasons have themselves confessed

as much. For, when the Bishop of Autun affirmed

"
that, If a man wished to remain a sincere Christian
he could not at the same time be a Freemason,"
the Monde-Mafonnique, the Paris organ of Free-
"
masonry, openly admitted that The Bishop is justi-
fied in speaking thus. He is in his right. It is his
2
'duty."

TRINITY SUNDAY, 1875.

1 2
tude, &c., p. 84. Ibid. p. 85.
 THE SECRET WARFARE.

CHAPTER I.

INTRODUCTION.
THE war against throne and altar has broken out
along the whole line. Liberalism in all its varied
hues, from peaceful Blue to fiery Red, is now master
of the field. Those monarchies which yield to its
sway allow themselves, half involuntarily, to drift
with the stream, and will find themselves, notwith-
standing the protestations of devoted loyalty uttered
by the party in power, inevitably stranded on Re-
publicanism. Not, however, the Republicanism of
Lamartine in 1848, but that of social democracy.
Such a result is doubly surprising, because the party
referred to is universally acknowledged ta lack intel-

lect and union. The only explanation of it is fur-

nished by the organisation which conceals itself

behind Liberalism, namely, the Secret International

Society of Freemasons. This body, protected by
exceptional laws in its favour, has during the last
 2 The Secret Warfare.

two centuries made such rapid strides, that it can

1
boast a brotherhood numbering seventeen millions.
It is notorious that to it belong the principal mem-

bers of the Liberal Ministries of Italy, Spain, Portugal,

France, Belgium, and other countries to it are asso- ;

ciated the most formidable democratic agitators, and

the leaders of the Liberal parties in Parliaments whilst
:

the Liberal Press, consciously or unconsciously, is

everywhere its instrument. This work has long been

in preparation, and has been brought by tenacious
perseverance to its present flourishing condition.
"
One of the initiated writes thus The greatest :

and wisest men have bestowed on our Society a con-

stitution which gives lasting proof of their sagacity.

,/ Shrouded in threefold night, we move among our

adversaries, and, unseen by them, acquaint ourselves
with their weak points, thus acquiring the mastery
over their mind and heart. We use their passions
1 If this number, which, in the summer of 1872, went the round of-

the papers, not a rhetorical exaggeration, the affiliated societies,

is

intended to prepare the mind of the masses for the reception of the
doctrines of- Freemasonry, must at any rate be included. With a
view of rendering these doctrines popular, there have been established
in North America alone, loosuch unions ; those most generally known
are the Oddfellows, Goodfellows, Druids, Red-men, Seven Wise-men,
Sons of Hermann, United Sons of Liberty, Harugaris, and Knights of
Pythia. These form about 25,000 Lodges, with some 2,000,000 mem-
bers. The
last class has been within a few years introduced into

Germany, and already has Lodges in Berlin, Stuttgart, Dresden, Zurich,

&c. In France and America there are others of various grades, and
"
Lodges of two different grades for ladies. (See the Laacher Stim-
men," 1873, No. I, p. 100, seq.) Besides this, the International Unions,
Leagues of Peace, Associations of Solidaires, Libres-penseurs, c., are
allmore or less closely connected with Freemasonry.
 Introduction. 3

as wires, whereby, without their being aware of the

fact, we set them in motion, compelling them to

work in union with us, whilst they ignorantly imagine
themselves to be merely gratifying their own wishes.
It would be unwise to engage in open warfare the ;

spread of freedom of thought and independence of

action is the surest means of undermining the gigan-
ticmonument erected by ambition. Under the very
shadow of authority, the Mason works at the mighty
task committed to him. Freemasonry, great and
terrible, your steps, spies out your pro-
dogs
ceedings, reads the thoughts of your inmost soul,
watches you when you imagine yourself enveloped
in impenetrable darkness. Its hidden and irresis-

tible influence shatters your plans, its powerful arm

wrests the dagger from your grasp. With your help,

brethren, it will strike off the chains which still bind

'
the peoples of the earth."
We
are very far from reckoning the entire Liberal

party, with all its members, as Masonic brethren, or

charging all Freemasons with consciously carrying

out the designs of their 'Secret Society on the ;

contrary, we are convinced that the transactions

related in the following pages will probably give
umbrage to some of our readers, themselves mem-
bers of this mysterious association, since they have
as yet heard of nothing of the kind in their Lodges.

This, however, in no way affects the question, for the

1 " Wiener MSS.

Journal fiir Freimaurer," for the Brethren, 2d year,
No. i, p. 66.
4 The Secret Warfare.

duties of all the members are not confined to con-

tributingmoney and attending at banquets. Further,

it not a valid objection to say that since ruling
is

princes and members of their family have joined

the Masonic Lodges, the regard which is due to them

imparts a treasonable character to every word con-

1

demnatory of the Secret Society. The very birds on

the housetops know that rulers and princes, even
if they are outwardly invested with the highest digni-

ties in the various Lodges, are never Working Masons

or Architects, but Master Builders, and therefore stand

in exactly the same relation to their Lodge in which a
rich proprietor, who desires to have a splendid man-
sion erected for him, stands to the contractor of the

works, whose aim it is to become even a richer man

than the proprietor himself. Noble natures to their
credit be it spoken are always the easiest to deceive ;

no one is more difficult to take in than a thorough-

1
The oath administered to a Scottish Ancient or Chief Master and
Knight of St Andrew on his reception, is as follows "I, : N N ,

promise and swear to Almighty God, the Architect of the universe, to

my lawful Master of this high Scottish Lodge, before my Scotch
brethren here present, by a free oath of my body, that I will keep in
the most solemn manner possible all the secrets now confided to me,
and any conjectures I may form concerning them, and will not reveal
the least portion of them to any one whatsoever, even were he the
Master of the whole Order, unless I had recognised him in a rightful
high Scotch Lodge, or unless he had been made known to me as such
by my superiors of this Lodge" (Sarsena, p. 212. Eckert's "Die
Frage der Staatlichen Anerkennung des Freimaurer-Ordens in Oester-
reich," 2d edit., Vienna, 1862, p. 5, &c.) It is to be hoped that this
oath will suffice to render impossible
any complaint of disrespect on
our part towards distinguished patrons.
 Introduction. 5

paced rascal. Let us, therefore, not be accused of

disloyalty towards those royal personages who have

done Freemasonry the honour to enrol themselves
among its members ;
our remarks will apply only to
the Architects who keep out of sight, not to any who
may be their Patrons.
And in fact it is high time to raise our voice, for a
great part of the Catholic body, in spite of signs
which thicken daily, refuse to see anything in Free-

masonry but a harmless convivial meeting of Liberal

bon-mvantSy or, at most, a secret association distracted
1
by internal dissensions. This opinion, which may
perhaps formerly have had an appearance of justice,
is no longer tenable, the gravity of the situation

becoming every day more apparent. Dr Ketteler,

"
the Bishop of Mayence, in his pamphlet on Liberty,
"
Authority, and the Church (pp. 218, &c.), says very
"
aptly : The position claimed by Freemasonry
throughout the whole world is a peculiarly and radi-

cally exceptional one. It alone is never, except in rare

instances, discussed by the Press ; indeed, it refuses
to allow itself to be so discussed. Although priests

openly deliberate and pronounce upon all other points

affecting the general interests of mankind although ;

Christianity, with its system and doctrines, the State

with its laws and constitutions, are topics of free dis-
1
We are aware that the author of the article entitled
" Free-
"
masonry in the "Historico-political Journal" (v. 8, 1841), wrote very
differently in the year 1873. From that and some similar articles
(1862) the Catholics of Germany have in a great measure learnt to
under-estimate the importance of the Lodges.
6 The Secret Warfare.

cussion ; although even the most intimate and per-

sonal concerns of individuals are made public Free-
masonry alone, by the universal consent of Europe,
isacknowledged to be a Noli me tangere I Every
one shrinks from speaking of it as of an uncanny
ghost. This phenomenon is an obvious proof of the
immense power Freemasonry exercises in the world/'
In the following pages we propose to treat of the
covert warfare waged by this secret league 1st,

Against the Catholic Church ; 2dly, against Christian-

ity ; 3<ily, against Monarchy ; 4thly, against Social
Order ;
and Sthly, against God Himself. We quote
for themost part from records and well-authenticated
utterances of the Lodges themselves, and shall studi-

ously avoid all exaggeration, not allowing our deduc-

tions to go one whit further than the evidence ad-
duced compels us to do.
 CHAPTER II.

THE COVERT WARFARE CARRIED ON BY THE SECRET

SOCIETY AGAINST THE CATHOLIC CHURCH.

WE do not intend entering upon the history of

Freemasonry, for to do so would lead us to overstep
the limits of the task we have undertaken ;
we would
only observe that writers on this subject frequently
fall into one of two extremes. Some trace back the
League to the fratricide Cain, and thus
history of the
give what is rather an account of the origin and
1

development of evil amongst mankind in general,

while others assert the Secret Society to have been

first set up in England by a natural philosopher named

Desaguliers, a theologian called

James Anderson,
and one George Payne, although it is undeniable that
2
documents exist of an earlier date. Those writers
are most to be trusted who trace its origin back to
the Jewish Synagogue during the Christian era. This
view is confirmed by the whole tenor of the accessory
legends of Freemasonry, as well as by its general
character and ultimate object. The name it bears,
1
De " Storia della setta
Thus, for instance, Camille, Antichristiana,"
"
Florence, 1872, 2 vols. Compare Civilta Cattolica," quad. 524,
p. 190.
2
Vide Schrodl, in the
" DD. Wetzer
Kirchen-Lexikon," edited by
and Welte, under the heading " Freemason."
8 The Secret Warfare

and the ceremonies in which Masonic tools are em-

ployed, are naturally an addition of later date.
As the aim of this society is to supplant Christian-
ity, to usurp its place as far as external and internal

power is concerned, secretly to bring everything in

Church and State, in the community and the family,
as well as matters of opinion and custom, into sub-

jection to itself, and to establish itself amongst man-

kind as the supreme and sovereign bond of union, as
the so-called " kingly craft," it becomes self-evident
that such an association must be the natural enemy
of that cosmopolitan society founded by the Son of
God, the Catholic Church.

I. Above all things, this hostility makes itself felt

in the domain of faith. The treasure of revealed

truth, the deposit of the faith (vide I Tim. vi. 20), has
ever been the Church's choicest jewel, and to preserve
this intact has been the chief object of her existence.

Throughout untold difficulties and struggles innumer-

able with the delusions of perverse minds, she has

proved equal to her task, permitting whole nations to

lapse from her maternal arms rather than yield up
one iota of her trust. She holds faith to be the root
and foundation of justification, the sure guide of daily
life, and she pledges her children to defend the least

of her dogmas at the cost, if need be, of their life. A

far-reaching chain of martyrs proves that she has been
understood and obeyed. And yet if we listen to the
apologists of Freemasonry, they would have us believe
 against the Catholic Church. 9

no institution to be more tolerant of and considerate

towards the Church than their own. In the Ger-
man Quarterly Magazine (1841, No. i) a "brother"
"
goes as far as possible in this respect, saying It

(the Society of Freemasonry) has always been able

to steer clear ofany active interference in political
or ecclesiastical matters, and to recover its original
glorious path, if influences external to itself have for
a short time caused it to swerve aside." Plausible
words were certainly not out of place as
like these

long as old-fashioned governments maintained to

some extent their Christian character as long as ;

they abstained from unceremoniously and publicly

undermining the faith, although their administration
often checked and hindered the free action of the
Church. But times are now altogether changed, and
the Secret Society is now no longer compelled to
wear any such disguises ;
it can fearlessly avow and
carry into practice that hatred to the Catholic faith
which was born with it, and which its written records
long ago expressed. We will begin by referring to
one of the oldest of these,
The celebrated document executed at Cologne in
1535, to which we find the signature of Philip Mel-
ancthon appended in his character of brother of the
Order of Freemasons, asserts the existence of a secret
society extending over every part of the world, and
called previous to the year 1440 by the name of
"
Confraternity of St John," but after that date, and
up to 1535, known under the appellation of "Free-
 io The Secret Warfare

masons of St John," or (<

Fellowship of Freemasons."
A reform of this society took place in 1717, whereby,
while its remained unchanged, it assumed
original aims
a more atheistic and democratic shape, modelling its
"
ritual after the modern English Book of Constitu-
tions." (Vide Eckert, "Mysteries of Heathendom,"
p. 329.) The following paragraph, taken from the Co-
logne document, stands under the heading A :
"
The
confraternity of Freemasons united in the Holy Rule
\ of St John derives its origin neither from the Tem-
plars, nor from any other Order of Knights, whether

temporal or spiritual, but is older than all such Orders,

having existed in Palestine and Greece, as well as in
both divisions of the Roman Empire, before the time
of the Crusades. Our brotherhood was already in
existence at the time when, on account of the strife of
sects respecting Christian ethics (!),
a small number of
initiated persons, who were acquainted with the true
doctrines of morality, and with the correct interpreta-
tion of esoteric teaching, severed themselves from the
mass. For at that time those learned and enlight-
ened men, true Christians who had kept themselves
perfectly free from every infection of heathen error,
believed that a religion which was tainted with heresy
could only be a source of discord, and never of union.
On this account they took a solemn oath, binding
themselves to preserve henceforth more pure and
undefiled the fundamental truths of this religion,
which, conducive as they are to virtue, are indigenous
to the human mind, and to devote themselves entirely
 against the Catholic Church. 1 1

to this object, in order that the true light

might gra-
dually emerge from the darkness, and dispel the mists
of superstition that thus the peace and prosperity of
;

mankind might be established on a firm basis, through

the regular practice of all natural virtues."
Under B
we read "
Although in the exercise of
:

our beneficent influence we admit no restriction of

creed or country, we have nevertheless hitherto con-
sidered it necessary, as a precautionary measure, to
receive no one into our brotherhood who, when mix-

ing in 'profane' and unenlightened circles of society,

is not prepared to profess himself a Christian." At
the close of the document stand the words, "1535,

according to the era called by the name of the Chris-

tian Era."

By these unimpeachable documents I the whole

position of Freemasonry in its hostility to the Catho-

lic faith is clearly shown.
I. It refuses to recognise in the earlier heresies any-
thing more than disputes about Christian morality,
although, as a matter of fact, these heresies almost in-
variably had reference to some point of dogma conse- ;

quently their importance, as bearing on matters of

faith, is studiously ignored, set aside as unimportant
and contemptible, or else their very existence is

denied.

1
They are acknowledged by the Lodges. Vide "Jaarboekje voor
Nederlandsche Vrijmetselaren," 5872 (1872), p. 59, where, under the
year 5819, it is stated that a facsimile of the document was sent to the
Dutch Lodges.
 1 2 The Secret Warfare
2. The Church is placed on the same level with the
sects.

3. Religious truth, it is alleged, can be found neither

in the Catholic Church nor in the sects, but exclu-
sively among a small number of the initiated, viz., the
old Freemasons, who had separated themselves from
the majority that is to say, from the unity of the
1
Church.
4. The true knowledge possessed by these men
professes, however, to consist only in moral teaching ;

consequently, religious dogma is openly represented

as mere folly a toy to ;
amuse the vulgar crowd.
5. Even their morality itself is not derived from

revelation, but calls itself the " natural product of the

human mind."
6. The Catholic Church is said to be infected with

pagan error and disfigured by false doctrine ;

hence
she becomes the parent of strife amongst men, and
can never give peace to the world.
7. Thus (and the necessary inference of
this is
\ what has gone before) every one initiated in the
secret teaching pledges himself to combat the Catho-
lic superstition with all his might, and to establish

peace and prosperity amongst mankind by means of

purely natural religion.
Such are the terrible designs
o of this dark sect.
Have we then gone too far in imputing to Freemasons
1
This idea has been poetically handled in the parable of the Three
Rings in
Lessing's drama of "
Nathan," written in the interests of Free-
masonry, to which body the author himself belonged.
 against the Catholic Church. 13

a deadly enmity to the Catholic faith ? Can it be said

that the English edition of the Rules issued in 1717
is couched in more moderate terms ?
By no means.
It is precisely in regard to this essential element of
Masonry that its Conservatism is specially mani-
fested ;
behind this smooth sounding phraseology
-

lurks the old hatred of the faith.The following are

indicated as the chief duties and fundamental prin-
"
ciples of the Freemason (Anderson's Book of Con-
"
stitutions," Frankfort, 1743, p. 298, &c.) : As a true
Noachite, the Mason is obliged to conform to the
Moral Law and
;
if he rightly understands his craft, he
will neither be an atheist,nor openly irreligious and
dissolute. It is now considered expedient, in contrast
"
to the usages of former days (charming fiction !),
"
Masons to hold such religious beliefs
to pledge the

only as all men share in common that is, to return

to the earliest form of Catholic (!) Christianity, calling
on them to be good and true, honourable and upright
men, and to observe all such reasonable commands of
morality as meet with universal acceptation. Mean-
while each individual member is left free to adhere to
his own particular form of religious opinion ;
all contro-
versies and disputes about religion and politics are pro-
hibited, and the Masons are desired to live as peaceable
citizens, in obedience to the civil authorities. Never-
theless, a Brother who may have taken part in an
insurrection against the State, without being guilty of

any other offence, is not on this account cut off from

connection with his Lodge. One essential law for all
14 The Secret Warfare

the members is that of brotherly love, mutual help

and fidelity ;
each bound to look upon the others
is

in the light of equals and brothers, and upon the whole

society as a fellowship of humanity, philanthropy,

tolerance, and friendly intercourse."
It must immediately strike the thoughtful reader
that the Mason, considered in his character of
Noachite, not as the adherent of any positive religion,
is bound to observe such laws of reason and morality
only as are universally recognised as binding, and
to be honourable and upright in his dealings. In
regard to everything else, he may, from prudential
motives, join in the outward observances of the
religious body of which he
a professed member, or
is

of whatever party expediency may point out to be the

best for instance, in England he will be an Anglican,
;

in Prussia a Protestant, at Rome a Catholic, in

Turkey a Mohammedan ; for, to speak more plainly,
all positive religion is an empty form. If, however,,
the Mason is a man of uprightness and honour, he

must, for consistency's sake, strive with all his might

to set his fellow- men free from religious errors, that
is to say, from the mistake of having any religion at
all. Hence, according to the very just remarks of
"
Jarcke (" Miscellaneous Writings," vol. 2, Essay on
the Creed of the Illuminati") "When Freemasonry :

was founded for the second time, it at once assumed

a position of definite hostility to all that is positive in
the dogmas and forms of Christianity, for the task it
then proposed to itself was by no means limited to
 against the Catholic Church. 1
5

uniting all its members, belonging to different Chris-

tian bodies, in the bond of civil and social unity, and
o o to
brincrinGf bear on their external life the humanising;
o
influences of friendly intercourse. On the contrary,
from the very first it set its face boldly in the direc-
1
tion of Indifferentism and Deism, keeping in its

own hands the power of regulating all that is

positive in the belief of its Christian members, whilst

allowing them outwardly conform to any religious
to
creed or opinion ;
since the only religion to which

they were virtually pledged was a nominal one,

reduced to a hollow form, drained of vital faith, and
consisting merely of those universal laws of reason
and morality on which all men are agreed." It is
self-evident that the immediate result of views like
these must be war to the knife against the Catholic
Church and her sacred creed. Were she but once
overthrown, the fragments severed frQm her in bygone
times, the so-called sects, must inevitably share her
fate, and then the dogmas of the "honourable man,"
the "universal religion of mankind," could drive its

triumphal car over her ruins all round the world.

Formerly it was sought to undermine faith by cold
indifference, by assuming the disguise of an angel of

light, and professing a certain general Christianity.

All however, is no longer needed in the present
this, ;

day hypocrisy is a superfluous trouble, for the Specu-

lative or Blue Lodge equals the Red in its bold

1
But even this was not its real object. We shall show later on that,
in its ultimate aim, it goes very far beyond Deism.
1 6 The Secret Warfare

avowal of enmity to the Catholic faith. As far back

as 1841, the Freemason quoted above writes in the
"
German Quarterly Magazine : The necessity of
counteracting the influence exercised
by Jesuits,
and other opponents of the march of intellect, did
perhaps render concealment needful at first, and the
conscience of many an orthodox Catholic could only
be set at rest by departing from our old simple ideal.

For we must do the Roman Church the justice to

say that she recognised the true aim and wide scope
of the league, as well as its great importance, more

clearly and at an earlier date than many of its mem-

bers themselves, and held to her opinion with greater

tenacity than they did." In order more fully to

convince our readers,, we will bring forward some
additional testimony.
"
The Journal of Freemasonry, printed for circula-
tion among the Brothers" (Altenburg, 1823, i. I,
"
p. 95, seq),contains the following passages The :

form of government or organisation of a Lodge realises

the most perfect system possible the constitution is
;

democratic and the government representative. The

members are divided into three classes youths, men,
and elders. The brotherhood is to be cemented by
uniting the members of various religious bodies in
natural religion, by equality of rights and claims, by
common pleasures and common action in the interests
of philanthropy."
In the Vienna " Freemason's Journal, for circula-
tion among the Brothers," ii., 3, p. 21, the Speaker of
 against the Catholic Church. 17
"
the Lodge thus addresses the Brothers In early :

times the inhabitants of Samothracia worshipped only

the heaven and the earth, because Nature was father
and mother to them, and there were then neither
priests nor despots to make them misjudge and hate
their divine parent, and by force, by means
by craft
of superstition and oppression, by inward and out-
ward coercion." On the reception of a Lutheran
preacher in Vienna, according to the same journal
(ii. 3, p. 184),
the following was sung :

"
What is there to choose between cross of gold
Or breastplate as worn by high priest of old ?
What if grass-green turban, adorned with lace,
Or more elegant mitre the forehead grace ?
Whether Pope of Rome his allegiance claim,
Or pope of a place less well-known to fame,
Of Hamburg or Stamboul, what matters the name ?"

" "
The Latomia
(vol. xii. p. 168) represents an-
other speaker as addressing the Brothers in a some-
what similar strain "It is just as one-sided to be a
:

Catholic as a Lutheran, a Quaker, &c. The educated

man, especially the Mason, must be entirely free

from any such party-colouring."

II. A league which is diametrically opposed to the

Catholic faith, and has shown implacable hostility
towards it, cannot fail to prove an equally bitter
opponent where questions of morality are concerned.
By its own admission, it obliges its members to ob-
serve those rules only of reason and morality which
meet with universal recognition. But, in the name
B
1 8 The Secret Warfare

of Heaven, how
inconceivably wide that cloak of
morality must be, beneath whose folds the Chinese
adorer of Confucius and the Buddhist Malay, the
heathen Indian and the Turk, the fire-worshipping
Parsee and the Rationalist of the first water, the
Catholic and the Calvinist, can dwell together and

join hands in brotherly love It is our firm per-

!

suasion that the League does not understand a single

one of the Ten Commandments in the same sense as
the Catholic Church, and that the fair dealing even
of
"
the honourable man " would suffer shipwreck, as

soon as Church property and other property too

had to be dealt with. Even the panegyrist of Free-
masonry in the German Quarterly Magazine referred
to above, cannot entirely succeed in hiding its moral
nakedness when he writes in
exculpation its :

"
Whilst dogmas untouched, and teaches
it leaves
that every external respect and honour be paid to
the different forms of belief, the brotherhood derives
its spirit from the highest teaching of all, as pro-
claimed by its illustrious founder a teaching which
is, too openly misunderstood
alas ! and which it en-
deavours to reduce to practice, and make fruitful in
daily life. Freemasonry may be termed the religion
of the full-grown man." But of what nature can be
this morality of the full-grown i.e., the completely

independent man, which, to use a common expres-

sion, puts both God and Beelzebub out of the ques-
tion ? Much
same as that of the late Grand
the
Master Mazzini, who would give the dagger into the
hand of the man he was about to send out on an
 against the Catholic Church. 19

errand of death, and afterwards praise the assassin

forhaving one of those strong natures which allows
the influence of no third person to interfere between
himself and his conscience. The following impor-
tant admission, found in an official apology for the
1
association, remarkably similar:
is "Freemasonry
teaches how to be virtuous without the stimulus
of hope or fear, independently alike of heaven and
hell ! The Mason looks for no future reward he ;

has received his recompense the present, and

in is

therewith content." In other words, as there is

neither heaven nor hell, consequently neither eternal

reward nor eternal punishment, the actions of men
are unshackled we need only have due regard to
;

time and place, in order not to damage our reputa-

tion as respectable members of society. Thus Free-
masonry carries us at one bound far back behind the
ancient Paganism of Greece and Rome in respect
to matters of morality. There is no Elysium to
attract, no Tantalus to terrify ;
man is absolute
master of his own belief and actions. Every one is

a usurper who issues laws restricting the unfettered

liberty which is every man's right, or prescribing the

i "The Attitude of Freemasonry in Relation to the Present Day :

An Open Exposure of the Object and History of Freemasonry,

together with an Answer to the most Recent Charges brought against
it, by E. E. Eckert, Barrister in Dresden, Leipzig, 1852." To repel
these charges a great Convention of the Order had been held, the
Grand Master of Germany himself being present, at which an apolo-

getic address for the benefit of the less-instructed brethren was delivered.
It appeared under the above title. Cf. Eckert " On the Question of the

Recognition of Freemasonry by the State," 2d ed., Vienna, 1862, p. 45.

2O The Secret Warfare

course he should take. With such premisses, it was

easy for the writer in the German Quarterly Magazine
already referred say that Freemasonry was a
to, to

League which had rendered itself illustrious by pro-

ducing results such as cannot fait to be brought about
by a League having for its object to unite together
that which States, Churches, and social grades are the
means of dividing, and to sing its praises as having
triumphantly succeeded in levelling the boundary
walls which so sharply define the different religious
creeds. What attitude must this mode
of viewing

things cause it to assume in regard to Catholic

morality? How will it look on the laws of self-

denial, of mortification of the evil passions in the

human heart, of Christian humility and purity, of
obedience and forgiveness, and, above all, of that
fairest blossom the Church can show the evangelical
1
counsels? Must not the saints, those great heroes
of the Church, appear fools in its eyes ? Yes, we
need not wonder if the apostles of this dark League
"
speak of pernicious Jesuit morality," and show for
Gury's
"
Handbook of Morals " an abhorrence as
strong as that shown by the Devil for holy water.
They hug themselves in the fond belief that the

i On the occasion of the consecration of the Lodge Mataram in

Djokdjokarta possessions in India), the presiding Brother

(Dutch
(Van HengeU spoke thus on the second light being kindled" Mataram,
be strong and mighty Be a bulwark against the inroads of prejudice,
!

folly, and superstition. May this light guide you in the conflict on
which you will soon have co enter." Jaarboekje voor Nederlandsche
V) '5872 (1872), p. 156.
 against the Catholic Church. 2 1

Church, with all her dogmas and precepts, has been

barren of results J and that their League has been the
;

first to do something for the amelioration of

mankind.
But they deceive themselves, and, as we think, with
their eyes open. The Catholic Church was, and still
is, abundantly productive of the highest moral per-
fection ; not, however, in the case of those who allow
their passions to legislate for them. We must not
anticipate, otherwisewe might here point out the
moral abyss into which Freemasonry would precipi-
tate the human race. This subject is reserved for our
eighth chapter.

III. From what has been said, the tremendous

hatred of Freemasonry to the Church follows as a
natural consequence. Its owes its origin, to all ap-
pearances, to rabbinic animosity against the Son of
God, put to death on the first Good Friday. The
Cologne document of 1535 boasts the signatures of
Philip Melancthon, of the unhappy Hermann von

1 " Neuere Geschichte der

Menzel, in his Deutschen," v. 10, p. 312,
writes in a similar strain " It was the endeavour of Free-
Breslau, :

masons to recast in the mould of Brotherhood those bonds of

their
common interest in spiritual matters which had been slackened under
ecclesiastical government, if not completely severed by schism, and
converted into causes of discord. They hoped by means of mysterious
rites to divert that love of dogmas and symbols which is easily excited

in the human breast, away from the conflicting current of ecclesiastical

opinions into the safe channel of a morality founded on reason. In

fact, they aimed at supplanting the inefficient doctrines and rites of the
Church by sound moral principles and social intercourse." This
passage acknowledges the unconcealed warfare of the Lodge against
Christian dogma, especially as presented in its most positive form by
the Catholic Church.
22 The Secret Warfare

Wied, then Elector of Cologne, and of Coligny, the

leader of the French Huguenots. Those by whom
Christians were most cruelly persecuted during the
first French Revolution were all Freemasons ;
and
every subsequent act of violence directed against the
Catholic Church has either been instigated by Free-
masons, or has at least met with their approval and
moral support. At all events, as long as their endea-
vour was, in strictly Catholic countries like Austria
and Bavaria, where Catholicism was upheld by law
and was the religion of the State, to destroy the power
of the hierarchy, slowly undermining it through the
tenacious perseverance of centuries, they spoke in a

high strain of the respect to be shown by every true

Freemason to dogma and forms of belief; tolerance
was lauded as the fairest jewel in the crown of princely
or civilian virtue ;* and under cover of such words
they sought gradually to blunt the edge of Catholic
fervour, and prepare the way for the introduction of
error. And if from time to time an open attack was

1
At first the Austrian Freemasons to whose membership Francis
of Lorraine belonged, although he kept this secret from his noble con-

sort, Maria Teresa represented themselves merely as zealous promoters

of enlightenment, and opponents of the abuses in the human element
in the Church, and as desirous of assisting the State to regain the rightful

position towards the Church which it formerly occupied. They began

by interfering with old customs and by dictating in matters of ritual

observance, intending to proceed to raise a storm against the discipline

of the Church, to overthrow the former marriage-laws, and abolish the

celibacy of the clergy ; the final aim being to destroy the foundations
of the Christian State. Thus Brunner, " Mysterien der Aufklarung in
Oesterreich," Mayence, 1869, p. 151.
 against the Catholic Church. 23

made on the Catholic phalanx, the plea urged was

the necessity of "counteracting Jesuits and other

opponents of progress." But now the day of conceal-

ment past ; the Church of Christ and the bastard
is

offspring of darkness stand face to face, with visors

raised. Edgar Quinet, a "Brother," openly and
"
boldly declares : The Catholic religion must be
'
stifled in the mire." Thus we find the Lodges of
both hemispheres uniting with the revolutionary
Caesarism which assaults the Church, everywhere

directing their efforts to effect the separation of

Church and State, and the banishment of religion
from everyday life, to introduce undenominational
education, under the supervision of the State alone, as
well as civil marriage in a word, to build up a State
;

without God. In order to be able to oppose con-

fessors from the realm of darkness to the confessors
of Christianity, who should be the avowed offspring
of Freemasonry, the sect of the "Solidaires" was
formed ;
and since the funeral obsequies of Brother
Verhaegen at Brussels, it has celebrated its apotheosis
of hatred and contempt of the Church not only in

Belgium, but in the Free States of America, in

France, and in the Eternal City itself. When the
more aristocratic member of the Lodge fears to soil

1
"II faut etouffer la religion catholique dans la boue." V. La
Franc-maconnerie dans Vetat, ancien frere de Vordre, Brussels,
parun
1859, 8, p. 40. In another speech, " Brother " Bello calls the Catholic
Church " a corrupt Church, and a faith which centres in a worship of
itself." Jaarboekje voor Nedcrlandsche Vrijmetselaren, 5872, p. 174.
24 The Secret Warfare

his hands, he calls in the assistance of his plebeian

step-brother from the affiliated Societies ;

for occasions

constantly occur in public life when the bepraised

lower orders prove useful in doing dirty work, as, for
instance, forcing a majority in the Chambers in order
to turn out the Catholic Ministry in Belgium. If a

Government, such as the Austrian was up to 1866,

refuse to enact anything injurious to Christianity, it
is subjected to a series of annoying attacks from the

press, and other more influential agencies, until in

very desperation it consents to deliver over the Bride

of Jesus Christ to the unchivalrous Knights of the
Secret Society.
This hatred descends to the simple details of every-
day life, not scorning even to pry into a railway coupe,
the unfortunate priesthood having to bear the brunt of
its most furious persecutions, as shown by the infa-

mous lies of the " Chronique Scandaleuse," and by

the thousand difficulties daily experienced in the

performance of all religious functions. To preach

the truths of the faith is deemed folly, since religion
isdefined to be the practice of morality to insist on ;

a Christian life is deemed intolerance and the refusal ;

to yield up rights common to all is branded as love

of power. Only the tepid, unorthodox, and worldly

priest is considered a true representative of his class,

and deserving of preferment. And with all their
hellish hatred of the Catholic Church, the "Brothers"
have yet the effrontery to complain that they are
"
hunted down on all sides like wild beasts by royal
 against the Catholic Church. 25

avarice and Ultramontane fury." 1 If the crying in-

tolerance of which they are guilty be pointed out to

them, they become piously indignant over such a

rash judgment, asserting that they highly esteem real

religion, and only take up arms against "prejudice,

folly, and superstition;-" not being, of course, honest
enough to confess that with these three opprobrious
epithets they intend to designate our Holy Church.
But cowardly hypocrisy and equivocation are ever
the heritage of all Secret Societies.

Religious Orders are the fairest flowers in the

Church's garden. Even an Order which has lost
somewhat of its early fervour is always a great
support to Catholic life, and a powerful agent for

good. How much more does this apply to a zealous

religious body ! And as in the present day it is only
zeal that enables the Orders to hold their ground,

they are the object of the bitter hatred of Freemasonry.

In speaking before one of the Lodges of Brussels,
" "
Brother Boulard declared that he would like to

do away with convents and monks altogether, even

though recourse to main force might be requisite.
This intolerant utterance, at variance with the pro-
was greeted with a
fessed principles of the Society,

deafening burst of applause.

2 A
precisely similar
onslaught on religious orders was begun in Austria
1
These are words uttered by Brother Juge, editor of the Masonic
"
paper Le Globe: Traques de toutes parts comme des betes fauves par
Cf. Le danger de croire
1'avidite royale et la rage ultramontane."

fadlement aux propheties, Brussels, 1872, p. 66.

2
"La Franc-maconnerie dans 1'Etat," p. 40.
26 The Secret Warfare

by the Freemasons of that country in the time of the

unhappy and misguided Joseph II., and was unfortu-
nately only too successfully carried out. In order
more thoroughly to uproot the Catholic Church, it was
necessary to put a stop to the influence exercised by
convents over the education of the rising generation
upon Christian life in the world. For this end a
host of infamous writers employed lies, calumnies,
and contempt, representing places consecrated to the
life of perfection to be abodes of darkness and super-
stition, thus to make their spoliation and destruction
more sure. Amongst these writers, the founder of
"
the Vienna True Unity," named Born, a
Lodge of
member of the Imperial Council, and personal friend
of the Emperor, distinguished himself by his cynical
1
hatred and unscrupulous mendacity. With him, and

1
In his infamous " Monachologia," for instance, he thus expresses
himself: " The race of monks may be divided into three families, viz.,
those who who eat fish and
eat flesh, those flesh, and those who eat
fish alone. A monk may be described as a creature resembling man,
who wears a cowl, howls at night, and is always thirsty. Man is
possessed of speech, reason, and will ; the monk is dumb at times, and
is devoid of judgment or will. Man gains his bread in the sweat of his
brow monk fattens in idleness. Man dwells among his fellow-
; the
men ;
monk loves solitude and shuns the light. Hence we see
the
that the monk is a species of mammal differing from man, a kind of
cross-breed between men and monkeys, most like the latter, since

speech and food scarcely suffice to distinguish him from them. How
much he resembles the ape, that most hideous creation in the animal
kingdom ! The use of the monk is this, to fill
space and to eat."
This lampoon, written in Latin, and afterwards translated into German,
was distributed in thousands by the "Brethren," and, as a matter of
course, reckoned among " the most famous products of the human
mind." Cardinal Migazzi, Archbishop of Vienna, presented to the
 against the Catholic Church. 2 7

under him, throughout the wide provinces of the

Danube, Apprentices, Fellow-crafts, and Master-
masons worked on the same plan, bringing upon
Austria the evils under which it still smarts. Similar
effects springing from the same causes are to be

seen in our own day. The outburst against Jesuits

in Germany is the work of the Lodges, whose fury will

soon extend to all other religious communities in the

Church ;
the final results so these hellish adversaries
are fain to hope will follow as a matter of course.
For ecclesiastical dignitaries, especially the bishops

and the Pope, no better fate has been reserved by the

King a memorial couched in most moderate terms, but to no avail.

On this account Joseph II. met with most enthusiastic applause from
" Were Christ to come to earth
the Freemasons, e.g., again, the first
thing He would do would be to betake Himself to Vienna to seek out
the great Joseph ; He would fall on his neck, embrace him tenderly,
and Dear Joseph, My beloved son, thou art he whom My
say,
'

Heavenly Father has placed as a sovereign upon the earth in order to

restore to its primeval splendour My holy religion, which the godless
monks and priests who, perhaps, wish to crucify Me anew, have defaced
with a thousand superstitions. Thou, Joseph, art the man chosen by
My Father for this important work, and since neither the Pope, My
representative, nor the bishops, will support thee, as their duty binds
them to do, in thy ordinances and wise appointments, I have been sent
"
once more to earth to give a helping hand to the undertaking. By
the way we may remark, that nothing tends more to trample majesty
into the dust, and render it contemptible, than clumsy flattery of this
sort,the folly of which must be apparent to the simplest man among
the people. ''Brother" Ratschky congratulates the Emperor on his
conquest over "that hydra of monasticism, and because the greatest
prince now occupying a German throne protects Freemasonry with his
shield." Cf. Seb. Brunner, Die Mysterien der Aufkldrung in Oesterreich,
1770, 1800, from archives and other sources hitherto untouched. May-
" am Hofe Joseph II."
ence, 1809. Also, Theologische Dienerschaft
Both works are worth reading at the present time.
28 The Secret Warfare

Secret Societies, since the shepherds must first be

slain before the sheep of the flock can be scattered far
and wide. Let us confine our attention to the past, as
to-day but a development of yesterday. In 1781,
is

when Joseph II. sat upon the throne, the Austrian

<( "
Brothers first began to pour their flood of unmiti-

gated contempt upon the best bishops of the realm.

While they mutually extolled one another as " men of
"
honour/' they made furious sallies against all oppon-
ents of the light, against priestly rogues and deceivers,"

demanding that the Emperor should put down these

"
good-for-nothing clerical Mandarins, and unearth the
moles who were burrowing under the State
political
with their crooked ways and cross-grained faces." l
Hence we see that the hostile sentiments with which
the clergy were credited were punishable even then,
and that priests were considered to be dangerous to
the State (staatsgefalirlicJi) a hundred years ago.
There is nothing new under the sun ; nothing is
learnt or forgotten by Masons. Had not the " Ger-
"
man Library establishedby Nicolai in Berlin the
1
The pages of the "Katholische Phantasien-und Predigeralmanach,"
published by the members of the Union, were filled year by year from
beginning to end with the most scurrilous attacks upon religion and the
bishops. A
Life of the Blessed Virgin is reviled in this almanac in pas-
"
sages such as the following: In chap. 14, Christian blockheads are made
acquainted with the perfections or virtues which adorned Mary during her
the temple." Of Bishop Felix of Ypres " He has a special
life in is said,

attraction to the devotion of the material heart of Jesus, a devotion

which even fools see to be folly In its honour he established a
particular Confraternity, confirmed by that hawker of indulgences,
Pius VI., among the Benedictines of Ypres." And the bishops who
paid their homage to the venerable Pope Pius VI., on his arrival in
 against the Catholic Church. 29

self-same object in view ? A

similar hatred was dis-

played, and the same weapons were employed, in the

persecutions carried on against the Catholic faith by
the accursed sect of the Illuminati, established by
the Freemason F. A. Weishaupt, the parent of that
wretched class of individuals who, at the present
day, are thrusting themselves into notice in Bavaria.
It is true that, later on, many Freemasons were
ashamed acknowledge such sorry comrades, but it
to
1
cannot be denied that Weishaupt was a Freemason,
that his doings, far from being disowned, were ap-

proved of by the Lodge, and at the Convention of

Wilhelmsbad the Illuminati were able to boast that
there was not one of allthe Lodges legitimately
established in Germany which was not in correspond-
ence with their Order.
It is natural that the most intense hatred should
concentrate on the central point of Catholic
itself

unity, the Papacy. For ninety years past the Secret

Society has plainly been striving to wrest the States of
the Church from the dominion of the Pope. We find
Vienna, were scoffed at in the most disgraceful manner by the organs of
" "
Freemasonry e.g., the Realzeitung," and Vienna Freimaurerjour-
nal." The Pope himself fared no better during his residence in the
Austrian capital. V. B runner, " Mysterien," p. 199, also his
"
Theolog.
Dienerschaft," p. 423, and other lampoons of the time. Besides the
above-named Born and Ratschky, Reinhold, Haschka, and the notorious
Blumauer were amongst the active Masons. Brunner tells us that in
1
783 there were already forty volumes of Masonic songs, many of them
printed with music, which were sung at the Masonic religious services.
1
"V. Jaarboekje voor Nederlandsche Vrijmetselaren," 1872, p. 54,
under the year 5785= 1785.
 30 The Secret Warfare
1
"Brother" Haschka inciting the Emperor Joseph II.
to aid this project and other pamphleteers during the
;

iBrunner, "Mysterien," p. 107. We will quote one verse only of

Haschka's rhymes :

"Accomplish the work nor let Papal guile,

!

Nor its fawning slaves with their Jesuit smile,

Wearing piety's cloak, but assassins at heart,
Deter you from acting so noble a part."
" What should
Another wearer of the leather apron writes thus :

we do if our Emperor were to be excommunicated ? Why laugh, laugh

with all our might O Joseph, great immortal Joseph The nations
! !

of the future, whose emancipation thou alone wast capable of effecting,

will thank thee in years to come, will pay to thy ashes the tribute of

copious tears, like clouds of incense ; and no true-hearted German will

pass thy arresting his steps, and thinking with a sigh
tomb without :

Here Joseph, the greatest Emperor ever known." Brunner, p. 220.

lies

In proof that the hatred of the Lodges to the Papacy has, if possible,
increased in our own day, we transcribe in the original the following

verses, sung at a Masonic banquet in Belgium.

L'EXCOMMUNICATION.
A ce Banquet ou 1'amitie preside, Si la creance itait

J'avais dessein d'apporter ma gaite ; Que de devots auraient un pied denez.

Hel.'<s ! la peur me rend la voix timide Freres pour vous, ah ma pitie s'anime^
!

Du Vatican les foudres m'ont heurte. Vous etes tous des excommunies.
Un jour 1'Enfer decuplera sa dime
Sur
Vous reveillant d'une terre maudite,
les masons que je vois assembles.
Freres pour vous, ah ma pitie s'anime,
!
Que direz-vous au portier des Elus ?
Vous etes tous des excommunies. Quand pres de Dieu la vertu seule acquitte,
Au goupillon St-Pierre tient bien plus.
Vous meprisez une idole poTirrie, La bienfaisance a ses yeux vous est crime,
Devant laquelle un peuple est a genoux ; En vain il voit les pauvres soulages.
II existait dans son temple blottie, Fieres pour vous, ah ma pitie s'anime,!

Une Hydre obscene ayantlesyeuxsur vous. Vous etes tous des excommunies.
Le vieux serpent aujourd'hui se ranime,
Son noir venin vous a tous effleures. Mai je me tais, j'entends votre murmure
Freres pour vous, ah ma pitie s'anime,
!
Qui vient me dire Irions-nous au taudis
:

Vous etes tous des excommunies. Ou Borgia, promene sa souiilure ?

Pape infaillible il est en Paradis.
Quoi vous riez du courroux du St-Pere A libre choix, nmis preferons Pabyme
Et vous raillez du nouveau mandement, O^t De Voltaire est au rang des damnts.
Tout comnie si, pour son epouse altiere, Point n'est besoin que ta pitie s'anime,
Dieu dut faillir au dernier jugement. Nous voulons tous etre excommunies.
Par un jcutie F : .'. de la Perseverance.
 against the Catholic Church. 3 1

reign of the same monarch making merry beforehand

over the excommunication which their "immortal

Joseph" would incur in the event of his following

their advice. When the Grand Master of the Grand
Orientals of France, Prince Murat, voted in the
Senate temporal power of the Holy Father,
for the

such a storm was aroused by the heretical boldness

displayed in this anti-Masonic action, that he was
forced to resign his post in favour of Marshal Mag-
nan. ("Laacher Stimmen," February 1872, p. 118,
&c.) The sacrilegious act perpetrated on September
20, 1870, as well as the whole success of revolu-

tionary principles, in the South, is to be attributed

to Freemasonry, this triumph having been promised
to it five and a half years before, as a reward for
services rendered elsewhere. The remarkable
lethargy displayed by European diplomatic circles
on the occasion referred to may be traced to the
same source.

IV. Heresies and schisms are no unimportant auxi-

liaries in carrying on war with the Church of Christ;

therefore Freemasonry fosters and promotes every

heretical rising within the realm of Catholic Christen-
dom. By it the Jansenists and Febronians of former

days were petted and caressed the Josephinian ;

excitement was for the most part the work, long

prepared, of the Austrian Brothers of Beelzebub and ;

the same may be said in the case of the heresies

disseminated on German soil by fallen spirits during
32 The Secret Warfare

the last few years. The tremendous outcry in-

variably accompanying their miserable attempts,

calculated, if possible, to deceive the very elect, must
be traced to the same dark agencies. Let us hear the
testimony of two witnesses.
Jochmus-Miiller, President of the German-Catholic
"
Community in Berlin, writes thus in his Kirchen-
" "
reform (vol. iii. p. 230) Every one is aware that
:

Freemasonry has exerted a favourable influence on

the development of German Catholicism, which has
contributed so many valiant recruits to its ranks, and
that no attempt is made by either side at concealing
the perfect concord existing between them on
religious matters. Together with this admission, we
must express our firm conviction that these common
principles form the religion of the future, which, in
spite ofexcommunication and compulsion, of skill and
cunning, will soon be believed explicitly, as they
already are implicitly, by the majority of educated
people."
Giese, a member of the Lodge of Halle, and pastor
of the German-Catholic, called later the Free, Church
of that place, declares in the Berlin "Allgemeine
" " The doctrines of
Kirchenzeitung (1847) the Free
Church are a sort of popularised Freemasonry.
Moreover, all Civic Unions, Trade Unions, Poly-
technic Societies, Sunday Schools, Musical Clubs,

&c., pursue the same end, and only apply the great

principle of Freemasonry, of which they are Asso-

ciates and Sister-societies, in a somewhat different
 apainst the Catholic Church. 33

manner and form." If we cannot interpret these

words meaning, they are, at any
in their fullest rate,
more than sufficient to prove our assertion.
And now look at the apostates of later days.
How tender is the friendship that binds them to the
heroes of the trowel and plumb-line They have !

even taken the pains to learn Masonic slang, and are

as proud of this accomplishment as a negro can be
of the glass-beads for which he has just bartered
true gold. They are rewarded by being received as
Brothers, and having fresh life communicated to them.
We will giveone example of the mutual similarity in
thought and speech of the different Lodges. On the
" "
occasion of the dedication of Lodge Mataram in

Djokdjokarta, the speaker thus expressed himself:

"
Freemasonry aims at the amelioration of the
human race, the development of man as a rational
being, capable of thought, will, and action, and the
advancement of society on the path of culture,
science, learning, morality, sociability, and philan-
thropy" ("Jaarboekje," p. 159). &c., Are not the
sounds re-echoed from Dutch Java identical with
those heard in the petty congresses of modern Pro-
testants, and the sapient utterances of their Patriarch ?

Quomodo cecidisti!

when storms rage high against the Catho-

In times
licChurch, the Secret Union gains immensely in the
number of 'its members, in its power over fashion-
1
able society, and in its influence in ruling circles.
1
We have inserted in the third division of this little work a list of the
C
34 The Secret Warfare

The ill-will which would lead it to wage war to

the knife with the Church is never wanting. It

has ever at hand an innumerable array of confe-

derates, composed of craven souls who lack the

courage to stand up for Christ of worldly-minded ;

persons, who esteem gold of greater value than vir-

tue of liberal Catholics, who, in the heat of the
;

strife, would make peace on dishonourable terms ;

of those professing Christians outside the Church's

all

pale, who, in the dim twilight of their false creed,

bore holes in the bottom of the great ship on which
their own little bark is carried. It were culpable

negligence in us Catholics to under-estimate our

enemy because he works in silence, and to speak

slightingly of him even in the present day, when the
successes he achieves are trumpeted abroad. The
Popes have judged very differently of the Secret
Society. Clement XIL, as early as 1 8th April 1738,
issued a bull threatening all secret sects with the
severest penalties of the Church, especially that of the
Freemasons. The menace was confirmed and renewed
by Benedict XIV. in a fresh bull, March 18, 1751.
Pius VII. raised his voice against the Carbonari, one
of the Masonic Parties of Action, in his bull of
September 13, 1821. Leo XII. alsp denounced Free-
masons in a bull of March 13, 1826. Gregory XVI.,
too, in his Encyclical (August 15, 1832), enlightened
the Christian world in regard to the danger that

principal European and American Lodges, taken from an official

Masonic source.
 against the Catholic Church. 35

awaited it and Pius IX. has repeatedly done the

;

same. 1
Obedient to the warning cry uttered by their
Chief Shepherd in 1837, the Belgian bishops collec-
tively declared all Freemasons to be excommunicated.
The more the secular power acts as if it were deaf to
the sounds of these sappers and miners, the louder
must all Catholics raise their voice ; and they must
no longer refuse to see more than a convivial and
bacchanalian club in a society spoken of by the
Popes as seriously endangering the salvation of souls
and the work of the Church. Did not the Freemason
whom we have
already so often quoted, himself
acknowledge in the German Quarterly Magazine
"In justice to the Roman hierarchy, it must be said
that they recognised the true aim and wide scope of
the Society, as well as its great importance, not only
more clearly, but at an earlier date, than did many
of its members themselves, and they held to their

opinions with greater tenacity."

Thus the days have now come of which the first

Pope wrote these words :

((
There were also false

prophets among the (Jewish) people, even as there

shall be among you lying teachers, who shall bring in
sects of perdition, and deny the Lord who bought
them, bringing on themselves swift destruction ;
and
many shall follow their luxuries, through whom the

1 In the Encyclical Qui pluribus, November 9, 1846 ; the Allocution

Quibus quantisquc of April 20, 1849 ; the Encyclical Noscitis etnobiscum,
December 8, 1849 ; the Allocution Singulari quadam, December 9,
1854 ;
the Encyclical Quanta confidamur moerore, August 10, 1863.
Cf. Syllabus, sec. iv.
36 Warfare against the Catholic Church.

way of truth shall be evil-spoken of;and through

covetousness shall they with feigned words make
"
merchandise of you (2 Peter ii.
1-3).
The public action of the Church is already much
hampered, if not altogether checked, all over Europe,

but the work is as yet incomplete erelong she will

;

be completely thrust back into the Catacombs, there,

like a criminal, to call her children together in secret,

while the birds of night greet the grey, dim light so

uncongenial to man and rejoice in it as in the glori-

ous brightness of noonday splendour. Maxentius
and Constantine the Great once more stand opposed
to one another, and victory is once more reserved
for him who obeys the heavenly voice /;/ hoc signo :

vinces.
 CHAPTER III.

STATISTICS OF FREEMASONRY IN THE YEAR 1 8/1.

N.B. The following list does not pretend to be a complete one.

We have endeavoured to give such information only as we could gather
with absolute certainty from the books of the Freemasons themselves.
 * O cN O ^t" ^O t~^ 2 d O N
'O ON *-o co oo ro
ON CO CO CO -iq :?~

in rr
.Si 2 ;

o rt ^o ^v -2
^ yd O
:
: : 'o _ 'o n-i 13

Hgi CJ C-
'
is J5
2
W
c bug
rt s
oS "

5
O
,c3

.O B
g
'53
it
^
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^ w * si <U
'O
rj
o 'o o ^ UN i rt
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^^ S
-^
h-3 o
'sa |
Q
1^
OHO >-H O

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>

1
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&a
o
o
.

,3 ^
^ 111

"3

.<
*1
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56 S 3^
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0*0*

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r

^-S^--' I 3^
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g-s^
<.s

i'j ^ 8

S^
-

& &
S3
W p.2
 Summary of
. SUMMARY OF THE PRINCIPAL AMERICAN LODGES
IN THE YEAR 1871.
I. UNITED STATES.

State.
 American Lodges.
II. THE REMAINING AMERICAN STATES.

State.
 CHAPTER IV.

THE COVERT WARFARE WAGED BY THE SECRET

SOCIETY AGAINST CHRISTIANITY.

FREEMASONRY can always reckon on the co-operation

of Protestantism when attacking institutions exclu-

sively Catholic. As
a rule, in carrying out its plans
for the remodelling of the world, it can find employ-
ment for workmen of every kind, from the liberal
Catholic to the avowed atheist. There are, however,
different grades in the service. In order to remove
the possibility of any divisions arising in the ranks of
its employes, and, at the same time, to ensure the

Secret Society appearing to outsiders to be a harmless

association of philanthropists, those rules which are
made public contain a special proviso that the dis-
cussion of religious questions shall be banished from
the meetings of the Brethren. Outpourings of hatred
to the Catholic hierarchy, to the doctrinal authority
of the Pope and the Religious Orders above all, the

Society of Jesus naturally come under the head of

purely secular and everyday topics.

But the prohibition of all religious discussions in a
circle of friends strikes one as peculiar, to say the
least of it. We can understand the necessity of pru-
 Warfare against Christianity. 43

dential measures of a similar nature in meetings of

persons holding widely different religious views, or in

associations having for their object the promotion of
the temporal welfare alone of the community but it ;

is incomprehensible in the case of Freemasons, who

openly boast that they aim at nothing short of per-

fect unanimity amongst themselves on all most im-

portant questions. Take one example in proof of this.

The ritual for the admission of a Scotch Ancient or
Grand Master in the Chief Patriotic Lodge of Ger-
"
many runs as follows :
Friendship is the sacred
bond which unites together all the Brethren of our
Craft ; for, however much scattered over the face of the
earth, compose one only body; because one
they all

is and one their aim, one the mystery

their origin
into which they are initiated, one the path by which

they are led, one the gauge and measure applied to

each and all of them, and one the spirit by which
" " Die Frage der
they are animated (Eckert, Staatl.

Anerk.," p. 12).

According to this, we can come to no other con-

clusion than that there exists a secret union, which,
while taking the field in the most decided manner

against every positive religion, and singling out the

Christian religion as its chief foe, refuses, in the ordi-

nary intercourse of its members, to allow a word to

be heard about religion. But lest it be thought that
we are indulging in a merely malicious suspicion when
using such language, we will cite the official utter-
ances of the Society. The Freemasons' Journal of
44 The Secret Warfare

Vienna (2<d series, No. 2, p. 143) thus reports the

speech of a Master, addressing his Brethren from

"
the chair of office What is the false religion so
:

eagerly forced upon mankind in mosques, synagogues,

temples, and churches, except a jugglery carried on
by imaums, popes, and priests ? And are we to hold
our tongues about it all, until defective education,
long habits of slavery, superstitious prejudices, un-
reasoning endurance, shall at length have deprived
men even of the power to see the real state of
"
affairs ?

We are now in a position to assert that Freemasonry

is the sworn enemy of Christianity in general. We
know how heavy is this charge which we bring
well

against it, and we are bound in common justice to

prove all we say from the documents of the Lodges. If
we are able to make good our cause (and we have little
doubt of accomplishing this), every Christian, without
distinction of creeds, will feel it incumbent on him
to takeup arms against the common foe, and Free-
masonry will no longer be able either secretly or
openly to administer its soothing narcotic, and per-
suade men that it strives only to overthrow Ultra-
montanism, Jesuitism, and the Papacy. In such a
case, all Christians must make common cause. Were
the Lodge ever to propose, even to the most zealous

Jesuit, to completely exterminate Protestantism, the

answer returned would surely be this The boon <c

you offer is an insidious and treacherous one. I will

not accept it at your hand. As far as lies in me,

 against Christianity. 45

never shall you lay a finger upon Protestantism for ;

you hate it, not because it has fallen away from the
one true Church, but because you cannot tolerate
those portions of Christian truth which still cling
to it."

We can here, of course, only touch upon such

points as have been common to Christendom in all
times and in all places, concerning which, conse-
quently, all denominations are at one, and we must
prove Freemasonry to be antagonistic to them all.
Now all bodies of professing Christians must assent
to the four following propositions :

1. The Christian religion is holy; therefore its ex-

ternal forms are to be respected, and the social life of
all nations professing Christianity must be regulated

according to its maxims.

2. The Bible is sacred, and a fountain-head of
truth.

3. Christ is truly God, and the Son of God.

4. The maintenance and spread of Christ's kingdom
is to be desired.
The work before us divides itself naturally into
these four heads :

I. The attitude of Freemasonry in regard to the

externals of Christianity.

Now, in places expedient to keep up an

where it is

outward appearance of Christianity, Freemasonry not

only allows, but desires, its members to conform to the
religious usages of the country in which they may
chance to be residing. It was for the interests of the
46, The Secret Warfare

Society in general, not merely for his own private inte-

rests, that Brother Verhaegen, whose sad end created
such a stir in have the reputation
Brussels, should

amongst the people of being the ablest man in the

country, and the king's most trusty counsellor on this ;

account he might be seen every Sunday and holiday

ostentatiously wending his way to High Mass, with a
prayer-book conspicuous under his arm. Similar sights
may now be seen in Belgium in the very towns where
Freemasonry is known to have a large number of ad-
herents. Prudential motives have likewise actuated
the National Parent Lodge of the Three Globes in
Berlin to deny admission for many years past to any
but Christians; though since 1868 it has seen fit to
1
receive unbelievers as associate brothers. As yet,

Jews must, for form's sake, make good their reception

in Leipzig or Hamburg, if they would be fellow-
2
workers with the Lodge in Berlin. On the other hand,
no opposition is offered if a newly-admitted brother
feels calledupon to fulfil his religious duties, for al-

though he has not yet been initiated into the higher

degrees, he can still be of service in his own place,
ifonly by his opposition to that religious fervour
which Freemasonry so cordially detests. We can
safely take for granted that during all those centuries
when Governments were Christian, the work went on
1
Zaarboekje voor Nederlandsche Vrijm., 1877, p. 85, year 5868
(1868).
2
The last barrier in the way of Jews is now broken down. On
November 28, 1872, for the first time, four Jews were admitted
directly into the Grand Lodge at Berlin.
 against Christianity. 47

secretly, but all the more surely, although the ex-

ternals of Christianity were not openly attacked.
The mole burrows best far away from the regimental
band.
" "
The modern English Book of Constitutions
"
speaks more plainly (Eckert, p. 25)
still In olden :

times, Masons calling themselves Christians were,

into whatever land they might be led by busi-
ness or pleasure, bound to conform to the Christian

usages of the country; but now a Mason, in his char-

acter of a true Noachite, is bound to observe only the
x
moral law/'
Now, what is to be understood by these laws of
Noah ? The modern English " Book of Constitutions"
" As a
says true Noachite, the Mason is solemnly

pledged to keep the moral law, and to fulfil the pre-

cepts of that religion in which all men agree for ;

to the three great maxims of Noah no one can refuse

assent." The York " Record " and the above-named
"
Book
of Constitutions" give us three antediluvian
and three postdiluvian commands of God to Noah.
Those given subsequent to the Flood, founded on
Genesis ix. I, &c., are thus embodied :

" The world

I. is given to man that he may enjoy
it." A maxim which the epicurean well knows how
to appreciate.

1
From we gather that the Noah of whom
the writings of the Craft

they speak a very different being to the Patriarch of Scripture.

is As
looked upon from a naturalistic point of view, he has more analogy to
the Bacchus of the Greeks or the Osiris of the Egyptians. (Cf. Eckert,
"Die Frage der Staatl. Anerk./' p. 34, &c.)
48 The Secret Warfare
" "
2. Man is bound to abstain from shedding blood ;

and, also
"
3. From eating flesh with blood."
But the special, the "great" Noachian laws are
those given before the Flood, viz.
1. "To build the Ark" (that is, to help in con-
structing our Ark, the Craft, a structure destined
for the whole world).
"
2. In it to abide the chastisement about to come
on the world" (that is, remain true to our Craft while
the state of things around us is involved in destruction).
" "
3. To
re-populate the earth after the Flood (that
is, find the highest bliss in sensual enjoyment).
" "
The Modern English Book of Constitutions fur-

ther explains "As the destruction of the world drew

near, God commanded Noah to build the Ark, or
floating fortress, in which work his three sons assisted
him, one as Deputy-Master, the other two as Master
Masons. Although the material employed in its
construction was but wood, the Ark was as geometri-

cally correct as if made of stone, and when complete,

formed a splendid masterpiece of architecture. This
wonderful edifice was 300 cubits long, 50 wide, and
30 high was of cedar-wood, and was divided into
;
it

four stories, in each of which there were chambers,

separated by partitions. Thus the whole present race

of mankind derived its origin from these four Free-
masons, or Grand Functionaries After the
Flood Noah and his three sons preserved the know-

ledge of the arts and sciences, transmitting them to

 against Christianity. 49

their descendants. They dwelt together in the Land

of Sennaar, as Noachites such being, according to
;

some old chronicles, the name originally borne by

Freemasons."
What most forcibly strikes us here is the super-
cilious manner which the whole system of Chris-
in

tianity and the Mosaic revelation are ignored, the

latter being put out of the question from motives of

prudence. The statement of the greatest importance,

and which gives a key to the whole mystery, is this,
that the Mason, as a true Noachite, is solemnly pledged
to keep the moral law, and to fulfil the precepts of
that religion in which all men agree, and which con-
sists precisely of the three laws of Noah. No men-
tion is made of dogmatic faith, just as if it did not

exist; the whole religion of the Freemason consisting

in the moral law ;
and even this is condensed into the
three notorious articles, which neither Rationalist nor
Buddhist would feel the least hesitation in signing.

But as since the time of Noah the dogmas of faith

and the laws of morality have been revealed by God
for our guidance, first by the mouth of Moses, and
afterwards that of His only-begotten Son, it is an
by
act of rebellion against the Supreme Lawgiver to
hold exclusively to the earlier injunctions, and per-
tinaciously ignore the later. A
soldier would be as
much justified in addressing his Commander-in-Chief
by the of Captain, because he formerly held that
title

rank in the army, as one is in speaking of the Noachian

precepts as the true religion, now that the light of
50 The Secret Warfare

Christianity shines upon the world. Those, never-

theless, who act thus, afford incontrovertible proof

that they repudiate the whole system of Christianity,

tale for the amusement of
regarding it as a nursery
the populace. Such a degradation of all that is most
sacred can be looked upon with indifference by no
no one
body of Christians this is a gauntlet which
;

on whose head the waters of baptism have been

poured can refuse to take up.
We moreover, that in the Masonic view man is
see,
in which he was
regarded exclusively in the condition
at the time Noah left the Ark, namely, in his purely
natural condition of a rational biped. He who re-

quires man to be more than this, sins against the one

true faith, the three laws of Noah consequently
;
the

social life of mankind cannot be expected to be more

than merely natural. All that is supernatural must
therefore be carefully eradicated from the soil of the
State and of society, or at most tolerated there for
the present, just for the sake of those troglodytes who
call themselves Christians. Thus, the Christian State,

denominational education, Christian marriage, in a

word, the whole influence exercised by Christianity

upon daily life, becomes an insupportable tyranny,
by benighted birds of prey on the majestic
practised
and keen-sighted eagle ;
and man must put forth all
the powers of his mind to free social life from such
he sees
giving himself no rest
until
debasing fetters,
civil
a godless State, secular compulsory education,
 against Christianity. r r

marriage, and other things of a like kind, become

inviolable articles of the constitution.
It isfrom such a standpoint as this that the
poli-
tical phenomena of our own day must be viewed. In
point of fact, it is not the Liberals
who agitate vehe-
mently for a radical reversion to a state of things
existing five thousand years ago; the
majority of
them
entertain ideas differing toto ccelo from
these.
from the Masonic Lodges that the whole
It is
impetus
comes of a movement which almost succeeds in
carry-
ing us along with it, for we know that, come what
may, this
consoling fact ever remains, Christianity
is certain to outlive the storm. The dilatoriness dis-
played by the good, and the cowardice of the half-
hearted, have brought Christendom under the of yoke
Freemasonry, and Christianity will soon be afraid to
show itself openly. Let us proceed to
bring forward
proofs of this.

Brother Gotthold Salomon,

D.Ph., preacher at
the new Synagogue at Hamburg, member of the
"
Lodge entitled The Dawn in the East," in Frankfort-
on-Main, thus writes in his Stimmen aus Osten "

MSS. for the Brethren "

Why is there not a trace
:

of anything
appertaining to the Christian Church to
be found in the whole ritual of
? Freemasonry Why
is not the name
of Jesus once
mentioned, either in the
oath administered, or in the
prayers on the opening
of the Lodges, or at the Masonic
banquets ? do Why
Masons reckon time, not from the birth of Christ, but
 52 The Secret Warfare

from the creation of the world, as do the Jews ?

x

Why does not Freemasonry make use of a single

Christian symbol ?
Why have we the compasses, the
triangle, the hydrometer, instead of the cross and
other emblems of the Passion ? Why have Wisdom,

Beauty, and Strength superseded the Christian triad

"
of Faith, Hope, and Charity ?
In what light, then, does a member of the Craft look

upon Christianity? He looks upon it as he looks upon

the Christian State namely, as a chain forged by
deceit and imposed by force, which it is the business of
"
his life to break and demolish. In the Latomia," vol. ii.

p. 176, we are told that the memorial entitled " Ban-

quet on Occasion of the 25th Jubilee of the 'Aurora'

Lodge Frankfort-on-Main," was printed for circula-
in

tion amongst a portion of the Fraternity. This con-

tained, besides other essays, one called "The Spirit
of Freemasonry," by member
a Jewish of the literary

world, Dr Herz, from which we give the following

extracts: "To call Masonic Lodges Christian institu-

tions is to overlook the essential mission of the Craft,

which is to up the chasms cleft by differences of
fill

religious opinion and of social grades in the fabric of

humanity. If Freemasonry ceases to keep this its

1
The Cologne document likewise, handed down from the sixteenth
century, is dated in the following expressive terms: "According to
the system of chronology called the Christian system, in the year 1535."
In general, Freemasons simplify chronology, as they reckon 4000 years
B.C., so that 5872= 1872 A.D. We shall frequently have occasion later
~n t Veiei/ to this negation of the Christian era, which speaks volumes,
'

and of which the records of the Craft boast more than is at all neces-
sary.
 against Christianity. 53

vocation steadily in view, it will only serve to

strengthen prejudice and error. It is true that now

one stone after another isbeing thrown down from
the thick wall, cemented by darkness, constructed of
hallowed impostures and false maxims, of myths and
legends, of sham traditions and sacred symbols, that
was raised in order to exclude the light of reason,
and to screen with zealous care blind credulity and its
natural offspring, blind obedience. And that no man
might dare to lay hands on the fabric of their deceit
and tyrannical power, and undermine its buttresses,
they entered into a covenant with the secular power,
and wove the scheme of a State religion, thus attach-
ing temporal advantages to an external profession- of
religion, introducing into society a legalised decep-

tion,and encouraging such deception by promising

to reward it But men had access to the treatises
of antiquity ; they could peruse the revelations made
to the master-spirits of Greece and Rome, and of the
little country of Judaea, and very different were the
doctrines found inscribed in those pages from those
which monks, and rabbis have taught. Hence
priests,
one Samson after another has arisen to shake with no
feeble hand the pillars which support the ancient struc-
ture already they have begun to fall, and through
;

the crevices thus formed the noonday brightness was

poured in
'
and there was light !
'

. . . And it was in
the halls of the Craft that, under cover of the mystery
which enveloped them, noble minds of every class
and every rank first called into activity, and commu-
56 The Secret Warfare

No Freemasonry does not regard the Bible as a

;

sacred volume, but as a mere ritualistic accessory, en-

"
tirely without any internal value of its own. Brother"
K. Chr. Fr. Krause who, for having divulged the
secrets of the Craft, was expelled from the Fraternity
in 1810, and persecuted by his former Brethren until
"
his death speaks thus, However Masons may for-

merly have regarded the Bible, they now, at all events,

know how to put it
proper place. The Mason
in its

should be entirely free from all blind adhesion to any

dogmatic belief whatsoever, just as Jesus appears to
have been." In other words, Masons consider the
Bible as an interesting book, but see nothing sacred
about it to make them believe in it. From an address
deliveredby Marbach, the chairman of the Leipzig
"
Lodge (2d ed. Leipzig," 1862), we gather that he
had been blamed for having quoted the Bible too
frequently, this being at variance with the first prin-
ciples ofFreemasonry, which does not view the Bible,
as the Church does, as a text-book of religion, but as
a symbol of faith and religious persuasion. Thus
the religion of the true Mason differs entirely from
the religion of the Bible, and the Bible itself is not
looked upon as a sacred and divinely-inspired
volume. Marbach completely admits these princi-
ples, and thus answers the objection raised, "But,
my Brethren, the question may arise in the minds
of some amongst you ;
if we are always being referred
and guide of our faith, what
to the Bible as the rule
becomes of the proud boast of Freemasonry, that it
 against Christianity. 57

heeds no differences of creed, and gives the title of

Brother alike to Christian and Jew, to heathen and
Mohammedan, in a word, to every one who bears the
name of man ? O my Brethren will you be put to
!

shame by your Mohammedan Brethren, who are

willing to see your Bible upon the altar instead of
their Koran ? I tell you, Were a heathen or a Mussul-
man to come forward, and take exception at hearing
these walls resound with the words of Scripture, em-

ployed in order that we may adore God in spirit and

in truth, I should pronounce him to be no true Free-

mason, even could he boast a tenfold acquaintance

with sign, password, and grip. And I tell you once

again, Were a Christian to stand forth in this assem-

bly,and take you to task for quoting words from the
Koran, from Sophocles, or from Goethe, used to
enable us to adore God in a universal spirit and
in truth, he would no better deserve the name of
Freemason, since all writings inspired by God are
profitable to teach, to reprove, to correct, to in-

struct in justice. Where

the Spirit of God is, there
is the Bible."
Strip these words of their rhetorical
1

bombast, and they will be found to mean that the

Bible is worth as much to the German Mason as to
the heathen Mussulman, i.e., absolutely nothing, and
is be ranked with the Koran, with Sophocles, and
to
with Goethe, as an intellectual storehouse of quota-
tions, a purely human production.
1
This, as well as the preceding quotation, is taken from Eckert, as
quoted above, p. 38.
58 The Secret Warfare

We find that from the so-called altars of many of

" "
their temples the members of the Craft have been
honest enough to remove the Bible ; they are also
beginning to employ their pen to procure its final

banishment from them.

"
Respecting The Bible in the Lodge," an article
"
appears in the Jaarboekje," i.e., in the official Dutch
Freemasons' Almanack for 1872, by Brother C. Van
Schaick, from which we take the following extracts :

"
As matters now stand, the presence of the Bible
on our an empty form
altar is From what-
ever point of view we regard the Bible, we do not
hesitate to declare openly, that in our reunions it is

out of place, once and for ever, since the doctrines of

humanity now occupy the most prominent position,

and are taught as the best method of ameliorating
the condition of mankind." must do the manWe
the justice to add, that he stands up boldly to protest

against hypocritical disguises, that he will "have

nothing to do with misleading any one, oppressing
any one, or depriving any one of liberty of con-
science." But the question must present itself to

every man who attaches any value to the name of

Christian, whether he can now take one single step

in union with an association which altogether re-
pudiates the divine origin of Holy Writ, and sees in
it nothing but an
accessary to its ceremonial ? Human
intelligence, not divine revelation, is their rallying-
cry, and the attack is now directed against the last

outpost of Christianity.
 against Christianity. 59

III. The attitude of Freemasonry in regard to the

divinity of Christ.
As
the Secret Society ignores the whole body of
Christian dogma, and only understands by religion
some general principles of morality prescribed by
reason, in \vhich all mankind will agree, it is easy to
understand that from the very outset it has been

antagonistic to the divinity of Christ. In fact, how

can he who denies the sacred character of the Bible
retain for a single moment this, the fundamental

dogma of
all Christian societies which agree in

accepting the two oldest creeds ? And if it can be

proved that Freemasonry is an institution of the

Synagogue (a point upon which we will not now

enter), and dates from the time when, after her heroic
sacrifices were accomplished, Christianity became

triumphant, it would follow as a matter of course

that the point against which the Society directs its
fiercest attack should be the doctrine of the Divinity

of our Lord. And if, indeed, all Christian belief is

to be banished from the world, and "the interest

which men can so easily be made to feel in dogma
and symbolism" is to be diverted by means of a
mysterious cultus from the channel of dogmatism
1
into that of morality, and Christian charity is to be

replaced by certain social forms, then we consider

ourselves entirely justified in asserting that Free-

masonry denies the divinity of Christ. This denial

1 "
K. A. Menzel, "Neuere Geschichte der Deutschen, Breslau, 1843,
B. 10, p. 312.
60 The Secret Warfare
can easily be discerned through the mist of its fanci-
ful legends.

Frederick, Prince of Orange, the second son of

William L, King of the Netherlands, was chosen on
the 4th June 1816 (when he had scarcely attained his
nineteenth year) as National Grand Master for life of
the Grand Lodge of the Hague. The next year he
was also elected in the Grand Orient, in Brussels, to
the Grand Mastership of the Southern, now called the

Belgic, Lodges. Although he had only been made

acquainted with the fantastic Jewish legends of the

thoroughly imbued as it was

Craft, his upright mind,
with Christian sentiments, suspected the rabbinical
hatred lurking behind them, and led him to resign
the post of honour he occupied. We
will give some

passages from the reasons for this step, which were

sent by him to the head of the Lodge. In them he
thus speaks of the fourth higher grade, that of Rosi-
"
crucian (Souverain Prince Rose-Croix) I am a :

Christian, and will ever remain one. Everybody will

understand how extremely painful it is for me to be

compelled to speak of the abuse made in the Masonic

legend of the teaching of my Divine Master, the Son
of the Heavenly Father, who, having assumed a
human form, became at the same time the Head of
the human race, and in this character gives to man-
kind those holy laws which first teach us men our
true dignity who willingly endured the dreadful
;

death of the Cross, and could say with justice of His

work, 'It is consummated!

'
How could I write the
 against Christianity. 61

story of Thy life, O divine Jesus, and then call this

story the Legend of the Degree of Rosicrucian ? Those
who know no better perhaps might exclaim, What
more could be claimed for any legend ? But right
reason and profound reverence bid my pen stop here.
Is it possible to degrade this hallowed story so low
as to turn it into a mere legend ? And can any one
fail to perceive that in such a case it would become a
simple parable, like the fable of Zorobabel, fit to be
ranked in the same class with it,
and that the death
of Jesus Christ would in like manner be reduced to
the same level as that of Adoniram ? But where is

the real Christian who could find it possible to doubt

the history of our Lord as contained in the New
Testament ? Where is the Jew who will venture to
deny the Crucifixion ? It is a fact which even a
Mohammedan does not call in question. And can it

be that the Brethren of the Craft meanwhile regard

this death as a parable, and range it with the mass of

fictions which are successively set before them ? ,,Let

us not deceive ourselves, my Brethren, and dissemble

'
the fact, that the Legend of the Grade of a Sovereign
Prince Rosicrucian' no other than the history of
is

Jesus Christ !
Enough has been said on this point,
perhaps too much ;
for who
pretend that it is not
will

utterly unjustifiable to place the life and death of

Jesus Christ side by side with fables ? And we fur-
ther find, to our indignation, ceremonies in connection
with the reading of the legend of this grade which are
in direct opposition to the teaching and character of
62 The Secret Warfare

the Son of God, and to His holy law. For instance,

an axe is swung above the head of the candidate at
the moment he pronounces his oath. Now, the words
of Jesus breathe gentle persuasion while the Rosi- ;

crucian, on the contrary, employs emblems denoting

power, force, and violence." Lest we should weary the
reader, we are compelled reluctantly to break off the
words of the young Prince, the purity and simplicity of
whose mind enabled him to see through the disguises
in which hatred of Christ had clothed itself. In oppo-
sition to the
pretences of Freemasonry, the
false

Prince proceeds to prove that the grade of Rosicru-

cian cannot be accepted by persons belonging any to

religious persuasion, since it is accompanied by a

ceremonial equally repugnant to the Jew, the Turk,
and the Christian. We quote his own words :
"
Ask
the Jew if he can become a Rosicrucian, and he will

reply,
'
How can you require me conscientiously to
pay homage to Jesus ? Our histories and traditions
teach us that he was a deceiver, who pursued his own
and sought to ra,ise himself to the highest
selfish ends,

rank amongst men. You yourselves intimate as much,

by giving him the name of and designating
J. N. R. J.,

him in your ritual by this

appellation.' What would
the answer of the Mohammedan be ? Almost iden-
tical with that of the Jew." "Why," continues the
Prince, "should I allow others to force from me a

promise to veil the teaching of my Divine Master

from the eyes of my fellow-men ? Did He not bid us
'
Go and teach all nations
'
? Of what use, then, is
 against Christianity. 63

this symbolic dressing-up of the Sovereign Prince

Rosicrucian ? We have in the New Testament the
life and death of Jesus Christ, and, above all, His
teaching, set before us in such plain terms that they
need no further explanation. What do I want with
allyour symbols, some of which are, to say the least,
"
objectionable ? Somewhat further on the Prince
excuses himself for his non-observance of the secresy
prescribed by the Craft in regard to this portion of
itsteaching for if the doctrines heard in the Lodge
;

are the doctrines of Jesus Christ, he may and must

proclaim them openly; if not, he has no right to

"
accept them. You say, for instance/' he writes,
"that the name of your Chief Master, i.e. Jesus t

Christ, is Jesus Nazarenus Rex Judaeorum. No, my

Brethren, you deceive yourselves ;
it is not so.
Jesus
Himself testifies,
'

My kingdom is not of this world ;'

and these words are not enough for you, you know
if

full well that the actions of the lowly Jesus prove

Him to have sought not His own interests, but those

'
of humanity." The ex-Grand Master was not far
wrong. In so far as the Divine Redeemer appears
in the said Masonic ritual, He is nothing more than

1
"Annales Ma9onniques," ii. 89, iii. 610; "The Legend of Rosi-
crucians," ib. iv. 60-144. A considerable part of the Prince's Me-
morial is inserted in "La
Franc-maconnerie dans 1'Etat," Bruxelles,
" Memoires
1859, p. 58, suiv. ; Barruel, pour servir a 1'Histoire du
Jacobinisme," in the Hamburg edition of 1803, vol. ii. p. 203. But
why did not the Prince see through everything? Cf. Barruel, as above,

p. 214.
64 The Secret Warfare

a selfish seditionary, who was overtaken by justice at

the very moment He was about to seize the crown.
The battle-cry of this anti-Christian militia, in the
sacrilegious warfare which it wages with God and His
Anointed, complete harmony with the delusion
is in

which has possessed the blind Jewish nation ever

since the first Good Friday.
But more unequivocal expressions on the part of
Freemasonry are not wanting. Later on we shall
bring forward a French document, which breathes the
Pantheistic spirit of Spinoza in teaching about God,
its

of whom it asserts that His existence is coeval with

that of matter, and that He cannot be divided into
a plurality of persons, nor be made subject to human
infirmities; 'consequently neither has died, nor can die.
Furthermore, it is boldly alleged, in the name of the
Craft, that it was impossible for Christ to have been
God, or, indeed, anything more than a being of supe-
rior intelligence a philosopher or a sage. If Free-

masonry were really in earnest, as it professes to be,

in its determination to exclude all religious discus-^
sions from its gatherings, and did not fully agree,
if it

even in its higher grades, with the opinion here ex-

pressed of Christ, it must necessarily have risen as
one man to repudiate such an assertion. But this it
did not do, and, what is more, this it could not do.
It was not until 1865 that the "Grand Orient "of Paris,

considering the excited state of public opinion,

thought fit to declare, after passing its statutes in
 against Christianity. 65

review, that it recognised the existence of a God and

1
the immortality of the soul.
The same phenomena are to be met with in Ger-
many. Brother Jochmus-Miiller, President of the
late German-Catholic Church at Berlin, says in his
" "
"
Kirchenreform (vol. iii. p. 228) We have more
in common with a free-thinking, honest Paganism,

than with a narrow-minded Christianity." By this

he means a Christianity which still believes in the
divinity of its Founder.
A kindred soul the same thing
(Bastide) says much
iu the Universal Church Times of Berlin (Eckert,
u It
p. 51),addressing the editor cannot be new to
:

you that the Mother of the Saviour has taken the

place of Isis and Alcmene that the festival of the
;

Saviour's birth has superseded the joyous saturnalia

attending the middle of the winter solstice that the ;

mysteries of Holy Week and Easter have replaced

those of the death and resurrection of Adonis, when
the awakening of Nature at the time of the vernal

equinox was also celebrated." Thus Christ becomes

a mere mythical personage, like Hercules, Adonis, or
Osiris, or whoever may be chosen to personify the
sun in his annual course.
apparent that doctrines such as these
It is plainly

are fraught with much danger to the beliefs of Pro-

1
Jaarboekje, p. 73, year 5865. It may be added that this manifesto
was intended to deceive, and that it Avas expressed in terms admitting
of Pantheistic interpretations.
E
66 The Secret Warfare

testantism. On account of this, the Protestant Con-

sistory in Hanover was only acting in self-defence

when, in the
year 1745, decreed that any preacher
it

who was already a Freemason should receive a strict

injunction, withwhich he should be compelled to

comply, immediately to resign his membership, and
abandon all practices connected with it and that ;

in future the clergy should be forbidden, under

strict penalties, to join the Craft, since for them, above

all other men, it was most unjustifiable to become
members of a society which denied them the right of
making themselves acquainted with its laws and regu-
lations previous to binding themselves to it in the most
solemn manner. And this prohibition was to hold good
even were alleged that the chief object of the
if it

society was to unite Christians in a bond of charity ;

for in Holy Scripture they have so strong a bond that

"
they can need no other. Nevertheless Freemasonry,
as the Protestant ecclesiastical historian Guerike de-

plores, has exercised unbounded influence on the des-

tinies of positive Christianity ;
has sought, as far as

possible, to strike it with its hammer, and shatter it into

a thousand fragments; has endeavoured, finally, to

construct a new system of worship in the place of that
established by Christ In order to attain this
end, it has employed those principles of brotherly
love, mutual help, and fidelity on which the Society
rests, to effect a widespread system of corruption,
and obtain a monopoly of all posts and offices
 against Christianity. 67

capable of influencing Christianity, science, or the

Church. '"
In order, under cover of the spread of so-called

science, to render the denial of Christ's divinity more

and more universal, the German Protestant Associa-
tion was founded by men known to be leaders of
Freemasonry, on principles in striking harmony with
the religious views of the Craft in fact, its very lan-
;

guage recalls strongly the jargon of the Lodges.

Christian feeling does occasionally rise up against the

preachers of this party when they give too great pub-

licity to their heterodox opinions ;
but the day is now
past when faith was upheld by authority, and when
Freemasonry was a thing tolerated, indeed, but forced
tokeep out of sight. Now, on the contrary, it boasts
openly of an influence never greater than at present.
The old Lutheran Congress at Kammin showed a
just appreciation of the position of affairs when' it

enacted that its clergy should be forbidden to join

either the body of Freemasons or the Protestant
Association.
The
proceedings of the Secret International Con-
gress of Freemasons, held during the first three days
of November 1872, evinced a similar desire to exter-
minate the belief in the divinity of Christ by means
of democratic revolution, and to give the force of
constitutional law to the opinions of Freemasonry as

1 "
Guerike, Handbuch der Kirchengesch.," 4th ed., Halle, 1840,
vol. ii.
p. 553. Cf. Schrb'dl on " Freemasons "
in the Kirchen-Lexikon
of DD. Wetzer and Welte.
68 The Secret Warfare

towhat ought to be called religion. The Congress

met at a villa near Lucarno, and sat each day from
4 P.M. until midnight. One of the subjects deliberated

upon was the nature of the worship to be introduced.

It was unanimously agreed to throw into a cate-

chetical shape the democratic Bible of the Socinian

Renan, and to make this the handbook of the religion

to be publicly recognised in the social and democratic
1
republic of the future.
We leave all who are separated
those Christians
from the Church to decide for themselves whether
the designs of Freemasonry are directed against the
Church of Rome alone.
IV. The attitude of Freemasonry in respect to the
maintenance of Christianity.
Even at the time when the Archangel Gabriel
announced to the most Blessed Virgin the incarna-
tion of the Son of God, he wound up with these
"
words And of His kingdom there shall be no
"
end (Luke i.
33). The fathers assembled at
Nicsea took up the strain with the joyous con-
fidence of undoubting faith, and closed the Christo-

logical portion of their creed with the same words

1
This Congress, which the preliminaries were arranged of the
in

transactions enacted in Rome on November 24, 1872, was attended by

the chiefs of the Freemasonic party of action, the secret of its proceed-

ings being divulged in several letters published in the Univers, par.

ticularlyin the numbers of the I2th and iQth November 1872. The
Congress was attended by delegates from the Grand Lodges of Palermo,
Naples, Rome, Florence, Turin, and Genoa also from those of France,
;

Hungary, Germany, and Switzerland.

 against Christianity. 69

Cujits rcgni 11011 erit finis. All bodies of Christians

earnestly desire the maintenance of the religion of
Jesus Christ, and do their utmost to spread it, while
their united supplication ascends to heaven
"Thy
kingdom come." On this point we once more discover
Freemasonry to be the very antipodes of Christianity.
Freemasonry is, by its own confession, the repre-
sentative of Paganism, and is about to renew once
more the struggle with Christianity, which must be for
life and death.
1
Le '

a Masonic journal, issued from 1839-

Globe,

1843 by L. Th. Juge, one who had himself been ini-

tiated into the highest grades of Freemasonry, has
been pronounced by those invested with highest
authority in the Craft to be the truest exponent of its
secret teaching. In this journal an account is given
of a speech delivered in the Lodge of the Knights of
Malta by "Brother" de Branville (ex-officier du
Grand Orient de France), the principal points being
as follows :

i. The religious tenets of Freemasonry are only a

continuation of the Egyptian doctrines transmitted
to successive generations
by the priests of the temple
of Isis.

1
On the title-page of Le Globe we have a long list of the Masonic
titles and dignities of the editor, Juge. He himself tells us (Le Globe,
ii.
53, December 1839) that the principles of his journal were formally

approved by the French and foreign Lodges, and Le Globe was autho-
rised as the official journal of Freemasonry in France. This paper is
" Le
also spoken of in the highest terms elsewhere. (Cf. danger de
croire facilement aux propheties," Berlin, 1872, p. 67, &c.)
 7o The Secret Warfare

2. Freemasonry received these tenets from the

Knights-Templars, who, in order to escape persecution,
assumed as a disguise the leather apron of the Craft.
3. The history of the Templars
and the tragic end
of Jacques Molay is embodied by the Masons in the
twofold allegory of the Temple of Solomon and the
story of Hiram ;
on this account secresy is most
strictly enjoined.

4. It is an authenticated fact, that from Egypt come

the by the Templars,
religious rites secretly practised
Grand Masters, and a certain number of the most
fully initiated and that the Craft reaches back to
;

the mysteries of the beneficent goddess Isis. 1

There is no occasion for us to discuss here the guilt
or innocence of the Templars, nor have we anything
to do with the genealogical fables of Freemasons 2
;

1
The we have just given from Le Globe, as well as those
extracts
which have been put together by Neut in " La Franc-ma5on-
follow,
nerie au grand jour de la publicite a 1'aide de documents authen-

tiques," 2d Ed. Gand, 1867. As early as 1856-57, Neut published in his

periodical La Patrie many of the transactions of the Lodge of the

"Philanthropes" at Brussels, supported by documentary evidence, in

consequence of which the then Brother Armand Tardieu was expelled
from the Lodge in a meeting held January n, 1858, for having divulged
its secrets, and his name burnt between the two pillars (B. & J.) Cf.
the last document published in Le Danger, p. 7> note I.
2
Barruel (" Memoires pour servir a 1'histoire du Jacobinisme," Ham-
burg, 1803, vol. ii. p. 277), brings forward most interesting informa-
tion respecting the connection of Freemasonry with the corrupt portion
of the Order of Templars, and of the latter with the Manichees, who,
as well known, appeared in the Middle Ages under' various forms.
is

Even the secret name of Masons,

" Children of the
Widow," points to
Manes, who was adopted by the widow of a Scythian, and constituted
her heir (p. 290, note).
 against Christianity. 7 1

their own admission, that the religion they profess

coincides with that of the ancient Egyptians, suffices
for our purpose. Now Isis was the feminine deity,
representing the moon, and emblematic of the fruit-
fulness of the earth her spouse Osiris (who is veiled
;

1
in the myths of the Craft under the name of Busiris,
one of the earliest kings of Egypt) being the corre-
sponding symbol of the sun, of masculine strength,
and of the fertilising Nile. Thus, from their own lips,
we have the Mason's Confession of Faith : it is a
modern Pagan materialism, and has a system of
morality to match. Of this more will be said later on.
A struggle is now imminent between this modern
Paganism and Christianity; it will be one for life
and death. The facts speak for themselves, yet
evidence shall be adduced from the above-named
sources. An article by Brother Nash, which ap-
peared in the English Freemasons' Quarterly Revieiv,
tracing back the origin of the Secret Society to the
mysteries of Isis and Osiris, is commented on by
Juge in his Globe under the following heads :

Brother Nash explains most clearly how Free-

1.

masonry derives its origin from the mysteries of Isis

and Osiris.

In a former treatise Brother de Branville proves

2.

the Order of Freemasons to be an offshoot from the

Order of Templars.

1
On this account the two pillars found in every Lodge are called
respectively J. & B. Their Hebrew names, Jachin & Booz, as told to
Apprentices, are a mere piece of ritualistic twaddle.
72 The Secret Warfare

3. Nash demonstrates, in the work now before us,

that the Templars borrowed their rules of faith
and precepts of morality from the priests of Isis and
Osiris.

4. "To speak in plain terms, we are, as Matter 1

has already observed, about to witness the last effort

of ancient Paganism, which has rallied its forces for a

supreme struggle with its successor" (Christianity)

"
before it finally abandons the field. In our opinion, it
will not do to take our stand on any lower ground than

this, if we would ascend to the source of those insti-

tutions which formed the materials out of which our
so-called system of Freemasonry was in after-times

constructed. From hence we shall have to witness a

spectacle surpassing in importance anything that the
human mind can conceive. We see unfolded before
us not the history of institutions alone, but also that
of centuries the ancient heathenism of East and
:

West drawn up on one side on the other stands

is ;

Christianity and of these combatants one must

;

remain master of the We

contemplate then
field.

to borrow the words of Matter the grandest

speculative theories of Asia, Egypt, and Greece, suc-

cessively attacked and overthrown by Christianity;
which doctrines having risen up once more, are
struggling desperately with their Conqueror, and, in
order the more successfully to effect his ruin, have
2
not scrupled to enter into an alliance with him.

1
"Histoire Critique du Gnosticisme/' 2 vols., Paris, 1821.
" mode-
easy to understand why so much is said about
5
Hence it is
 against Christianity. 73.

Such is the grand drama .... for which the teach-

ing of Zoroaster, imparted to the Jews, prepared the
way The union of Judaism with the doctrines
of Plato gave birth to the Greek Philonic philosophy ;

and finally, the disciples of this school make their

appearance in Christianity, carrying with them, in
part at least, their own language. If we pursue this

path, we cannot fail ere long to be convinced that we

shall soon witness the last effort of ancient
Paganism,
which once more rallying its forces for a supreme
is

struggle with its Conqueror, before abandoning the

field to Him." Our author goes on as follows: " If
by this means we have been led to discover that the
old institutions, or at least the doctrines which were
embodied in their ceremonial, survived in the East
until the thirteenthcentury of the Christian era, not-
withstanding the desperate conflict of which we have
been speaking, and if it be further proved that Gnosti-
cism was still flourishing up to the epoch of the first

Crusades, it will be easy to understand how the

Christians of the West, i.e., the Crusaders, were
brought into contact with these Gnostic Christians,
and had the opportunity afforded them of adopting
some of their peculiar tenets and mysterious cus-
toms ; amongst others, that of progressive initiation
into secret lore. The foregoing facts once clearly
established, our supposition will no longer lack

ration," "non-interference with the beliefs of others," "tolerance of

Christianity, in a modified form at least," and why the Bible has a place
on the "altar" of the lower Lodges in this country.
74 The Secret Warfare

abundant proof, if it be further found that, amongst

the Western warriors, an association speedily formed
itself, which, in opposition to the creed of Rome and

the universal faith of Europe at that time, took upon

itself torecognise the existence only of a God whose
being is coeval with that of matter, who is incapable
of division into a plurality of persons, who is not

subject to human infirmities, and, consequently,

neither has died nor can die And would
not our supposition be yet more triumphantly proved
if to this elementary doctrine another were added,

namely, that Christ could not have been God, but

was merely a being of superior intelligence, a Philo-
sopher, a Sage, a Benefactor of humanity ;
if it were
asserted that miracles must necessarily be rejected
as a violation of the eternal and immutable laws of
the universe, alike impossible and needless, God re-

quiring no such means of enforcing the obedience of

His creatures ? Are not these doctrines, which indis-

putably derive their origin immediately from Gnos-

ticism, the fundamental principles of Freemasonry ?
Does the Freemason divide into several persons the

incomprehensible Being whom he denominates the

Supreme Architect of all worlds ? Does he believe
that death was, or ever could be, possible to this

Supreme Being, or that the exercise of His will alone

is not sufficient to form a law for mankind ?" After

indulging in the violent onslaughts on ecclesiastical

hierarchies, dogma, and discipline, invariably found
in writings of this class, Juge finally refers to an
 against Christianity. 75

historical document preserved to this day by the

Templars of Paris, which he proves to be of incon-
testable authority, and to furnish incontrovertible
proofs of the correctness of his assertions.
Thus we find the most Holy Trinity, the divinity
of Christ, together with all that follows from that

doctrine, the possibility of miracles, in a word, the

whole scheme of Christianity, denied by the organ
of Freemasonry, in its name and with its approval,
whilst the lowest form of natural religion is set forth
as the only system recognised by the Secret Society,
and an irreconcilable war is further declared, with
the sanction of the same Society, against the Cross.
The foregoing, besides other documentary proofs, were
published by the Belgian Neut; at the same time he
challenged the League, in the most public manner pos-
sible, to contradict them. In spite of this challenge,
we find him about ten years later speaking in the

following terms at the Catholic Congress at Mech-

lin in 1867: "I have everywhere challenged Free-
masons my documents,
to prove the unauthenticity of
if it can be proved. I have sent my writings gratis
to the editors of Masonic periodicals, begging that
they would refute them, if this were possible, but they
have invariably kept silence. I am ready to guaran-
tee that everything I have printed is perfectly genuine,
and I defy any adversary to show me to be guilty of

inaccuracy in this respect. I have clamorously called

for some notice, even though it were of an unfavour-

able nature, but all in vain ;

I have never received an
76 The Secret Warfare

answer" ("Assemblee Generale des Catholiques de

Malines, 1867," Bruxelles, 1868, p. 340).
Members of the lower affiliated Lodges, Appren-
tices, Fellow-crafts, and Master-Masons, who are still

groping in the twilight, will doubtless pronounce the

testimony we have just brought forward (since they
find it cannot be either contradicted or denied) to be
the exaggerations of a few individual Freemasons.

Therefore, if we wish to be clear on the matter, we

must ascend to one of the higher grades of the Craft,
where full daylight is admitted, to that of Rosicrucian,

the 1 8th of the Scotch Grade, spoken of by the Prince

of Orange in the Apology we mentioned above. The
allegorical legend has for its subject the murder of
the architect Adoniram, and the recovery of the pass-
word lost at his death, and believed to be the word

Jehovah, which, with the secret meaning attached to

it, is communicated to those who are initiated into

the grade of a Master of the Scotch rite. In this

manner the Scotch Master is made " High Priest."

If we strip the legend of its fanciful dress, there re-

mains pure Deism, in which every man is declared to
be his own priest, perfectly independent of all revealed
religion. But the adept must further be told who,
in the character of Adoniram's murderer, buried the
password, i.e., Deism, and against whom on that
account he must ever cherish a bitter and undying
hatred, and wage war without intermission. For this

purpose the grade of Rosicrucian is intended. How-

ever reluctant we are to enter upon the subject of the
 dgainst
*& Christianity.
j 77
//
.

insane ceremonial of the Craft, it is

impossible- always
to avoid doing so, especially as some knowledge of
the rites attending upon initiation into
jthe hislier ? py^
grades of Masonic science is indispensable to the- ^pApV"
1
elucidation of the matter we have in hajnd. The
walls of the Lodge are hung with black^ cloth. In
the background is an altar, and over
parency on which are three
bearing the usual inscription I.
crosses, the
N.R.I.
-SEMINAR
The Brethren
sit round in deepest mourning, all clad in sacerdotal

vestments, to signify that in natural religion to be a

man and a priest means the same. Leaning their
head upon their hand, they remain' in profound silence,
and betray sorrow and dejection. No one can fail to
see the very obvious allusion to the day of our Lord's
Crucifixion. After a while the President asks the
Senior Warden what is the hour? The answer runs
"
thus : It is the first hour of the day, the moment
when the the temple was rent, darkness and
veil of

horror overspread the face of the earth, the light was

Masons were broken, the
extinguished, the tools of
blazing sun disappeared from heaven, the cubical
stone was shattered to pieces, the mystic word was
"
lost In other words, the murderer of Adoniram,
!

the deadly enemy of Masonic theory and practice, is

He who on Good Friday died the death of the cross.
The inscription on the cross also has its interpreta-
"
tion, namely this : The Jew of Nazareth led by
1 " Les
Cf. Grades des Maitres Ecossais," Stockholm, 1784 ; Barruel,
Memoires, vol. ii.
pp. 207-212.
78 The Secret Warfare

the Jew Raphael to Jerusalem." Here, under the

designation of a common Jew, led up to Jerusalem
by another Jew, to receive the just penalty of his
crimes, we have Christ the Lord for the deadly foe ;

1
of Freemasonry is no other than He. As soon as
the candidate has shown by his answers that he
"
understands I.N.R.I. aright, the "Venerable exclaims
" "
joyfully, My Brethren, the word is found again !

This exclamation is greeted by the initiated with

2
acclamation, for another has been added to the
number of those who hate the Nazarean malefactor
and withstand His work, who are even prepared, if
need be, to demonstrate openly the sentiments they
1 The following is a literal translation of the passage, as taken from the
"Thuileur Portatif des 33 Degres de TEcossisme," Paris, 1819, p. 64.
"Freemasons consider the initial letters I.N.R.I. as standing for the

following words Judea, Nazareth, Raphael, Judah.

:

" Where do come from? From you Judea.

Through what town have you passed ? Through Nazareth.
Who has been your guide ?Raphael.
Of what tribe are you? The tribe of Judah."
The last question appears to be interchangeable with the one to
which Jerusalem is the answer. The difference is
quite immaterial.
2 I.N.R.I. is also a shibboleth employed by Rosicrucians when they
exchange greetings (Cf. Barruel, p. 243). The author there tells us
from his own experience that by no means all Rosicrucians are ac-
quainted with the real meaning of the legend and its accompanying
ceremonies. They are in this case left in their good faith. Even the
Prince of Orange, mentioned above, did not apprehend their full import.
This is not to be wondered at, for even in the grade of Rosicrucian
there are various lower degrees, the profoundest mysteries being reserved
for the select few (Barruel, p. 215). Thuileur Portatif I. Chevalier de
Heredom ;
2. Chevalier ou Garde de la Tour ; 3. Rose-croix, proprement
dit. Each of these subdivisions must have its own chamber in the
Lodge.
 against Christianity. 79

entertain by publicly partaking of flesh-meat on Good

Friday.
As a matter of fact, the religious aims of Free-
masonry lie at the bottom of all the collective efforts

of Liberalism in the present day within the domain of

the Church, although perhaps the majority of the

easy-going members of the Lodges are ignorant of

the fact. Refined prudence only lifts the veil for each
one so far as to admit just as much light as his eyes
are capable of bearing. In the " Disclosures of a
1
Freemason on Deathbed/' the following cautions
his
"
are published by Von Haller The explanation of
:

our moral system (i.e. religion) by means of allegories

and of symbols must be suited to the varying capa-
of each individual aspirant
bilities ;
for this reason we
must be very careful not to give them a meaning of
such obvious ambiguity as thereby to make our inten-
tions apparent, or inany way tend to diminish the
good faith with which the candidate receives the
interpretation given to him. It would be foolish to

suppose that every Brother, immediately upon his

admission, throws off once for all the prejudices which
up to that time held him enslaved. The atmosphere

1
"Revelations d'un Franc-mason au lit de mort, piece authentique,
publiee par M. de Haller, &c.," Courtrai, 1826. The preface speaks
thus : "I vouch for the fact that the document here submitted to the
reader was made over by a dying Freemason to one of his friends, with

permission to make of it whatever use he might see fit. The comments

are intended as an antidote to the poison, and may serve to tear the
veil from the eyes of more than one erring or misguided Brother."
This little work is also translated into Dutch. ,
So The Secret Warfare

of the Lodge not potent enough to impart to him

is

instantaneously the spirit of the Order into which he

has been admitted. The Catholic and the Protestant,
the Jew and the Mohammedan, the members of every
possible religious persuasion, must meet here under
one banner, without appearing in any way to separate
themselves from their own particular sect."
The following laws, binding on Masons in general,
whatever their degree, may serve in further support
of the point we have been endeavouring to prove :

T. Every Brother who is received must propose to

himself the object set forth in the catechism of the

Lodges as the final aim of all the efforts of the Craft

namely, to build temples for virtue and prisons for
vice, or to shed light upon the initiated that is, to ;

dispel the darkness shrouding the whole world of the

profane. Thus Freemasonry has a system of teaching
peculiar to itself, whether called by the name of
morality or of religion, in comparison to which all
positive religions, even those that term themselves
Christian, are but error and darkness.
2. The Masonic system of chronology differs from
5 '

the Christian, the time of the "true light being

reckoned from the creation of the world, in proof
that the light of Freemasonry is older than all positive

religions even than the Christian and that it dates

from the first man. Thus we see it can be none other
than that system of natural religion under which
complete unbelief seeks to screen itself.

3. In the language of the initiated, all Lodges are

 against Christianity. Si

"temples;" these represent the universe, and have

accordingly their four quarters of north, south, east,
and west. The Jew and the Christian, the Mussul-
man and the Fetish worshipper in short, the ad-
herents of every possible creed have indiscriminate
access to this temple, and are there admitted to the

"light/' that is, the knowledge of true virtue, pure

faith,and unmixed happiness, retaining meanwhile
the observances of their various sects. That which

appears to the contented Freemason to be a philan-

thropic association, rising superior to all considera-
tions of religious truth or error, all differences of

Christian, heathen, and Jew,

point of fact, an
is, in

habitual carrying out of religious indifferentism into

daily life, until the conviction that all religions are

equally worthless gradually dawns upon the mind
of one individual after another, and qualifies for ad-
mission into higher grades of the Craft. Thus the
time comes ever nearer when the mass of mankind
will be prepared to receive that as their law which
was formerly a secret known to a few only of the ini-
tiated.

4. Freemasonry communicates its "light" under

1
the most awful and detestable oaths of secresy. If

virtue and truth tremble for their very existence

because of some powerful oppressor, as was the case
1
The candidate swears that, if ever he is found guilty of treachery,
he will submit to have his head cut off, his heart and entrails torn out,

his body burned, his ashes scattered to the winds. (Cf. Barruel, as

already quoted, p. 197, who relates what he himself had seen and
heard.)
F
82 The Secret Warfare

with Christianity in the time of the Roman emperors,

one can readily understand that its teaching must be
whispered in secret, not proclaimed amidst the throng
of the market-place. But the disciples of truth and
virtue are bound to stand forth boldly when occasion
calls for public confession, and at such time conceal-

ment would be a crime on their part. If the teaching

of Freemasonry is in harmony with the laws of Chris-

tianity and the peace of states, what has it to fear

from Pope or king ? And if not, we can only say,
it is impossible for that to be good to which con-
cealment is habitual, and even indispensable.

5. What is it Freemasonry conceals with such

scrupulous care ? Not its spirit of brotherly love and
mutual assistance, a feature none can fail to praise,

although it is reserved for the disciples of the Gospel

to exhibit it in fullest perfection not its festive
;

gatherings, although these are not always of an unex-

ceptionable nature. On the contrary, the initiated
appear most willing to speak of them, even in their
printed publications. There must, therefore, be
something at the bottom of the League which its

members cannot and dare not mention.

6. We would remind any one who still shares the

opinion of the First Napoleon, who pronounced Free-

masonry to be " much ado about nothing," that this
verdict in itself amounts to a criminal conviction,
when we consider that, if it be true, mankind has for
centuries been made the victim of a gigantic fraud,
the sacredness of oaths has been systematically pro-
 against Christianity. 83

faned, and exalted persons who have joined the Society

in all good faith have been made the laughing-stock
of the populace.
Let us no longer deceive ourselves. The greatest
service we can render to the initiated members of the
Craft is to represent the whole affair as mere child's

play, and describe the sound of the shells

exploding in
our midst as the harmless report of a drawing-room
toy. The signs of the times are too plain to allow of
this ; all must see that we have to encounter a precon-
certed attack on Christianity. We are indeed con-
fident that this ^s a citadel which can never be
destroyed; but we ought, at the same time, to remem-
ber the warning our Lord addressed to a careless and
"
negligent people : The kingdom of God shall be
taken from you, and given to a nation yielding the
fruits thereof" (Matt. xxi. 43).
 CHAPTER V.

THE COVERT WARFARE OF THE SECRET SOCIETY

AGAINST MONARCHY.

THE further we penetrate into the real secrets of

Freemasonry, the more careful- must we be not to
include in one sweeping censure all who belong to it.

On the contrary, we distinctly assert that its three

lowest grades, especially, include among their mem-
bers many loyal subjects of authority men 'who
would not for a moment hesitate to abandon all con-
nection with the Society if the scales which have

grown over their eyes could only be removed. Such

persons may be frequently heard to complain that the
door leading to the higher grades of the Order is kept
J
closed against them and not a few, grown weary
;

of the perpetual delay, have quitted an association

in which they expected to learn so much, and have

in reality learnt so little. But our business, as we

remarked before, is not with persons, but with things.

i
may be interesting to the reader to learn the names of the various
It

grades, which we give according to the Scotch rite. They are taken from
"
Thuileur portatif fas trente-trois degres de 1'Ecossisme
Thuileur :

du ancien et accepte, suivi du thuileur des trois grades symboliques

rit

ecossais, tels qu'ils sont pratiques dans la grande loge d'Ecosse a Edim-
bourg. Paris, au magasin de Libnairie Maconnique, rue S. Andre-des-
Arcs, n. 57, 1819 I. Apprtnti; 2. Compagnon ; 3. Maftre ; 4. Maitre
 Warfare against Monarchy. 85

Three weapons are needed to enable the League

to
accomplish its ultimate designs namely, Know- :

ledge Force, employed opportunely and a Secret

; ;

Propaganda, to permeate as widely as possible the

most influential circles of society. Thus the Lodges
may be divided into three classes Lodges of Learn-
ing, of Action, and of Adoption.
The comprises the learned world, as far as it
first

belongs actually, or in spirit, to the Secret Society.

Taking its stand upon freedom of academic instruc-
tion one of the boasted strongholds of the present
day it is mankind complete and per-
able to offer to
fect independence under the garb of science, and has
been mainly instrumental in making our Universities
and Schools of Art what they now are. The more
entirely the Professor corresponds to the Masonic
ideal, the more indispensable are his services to the
Craft he must occupy the most important posts, be
;

frequently nominated to positions of prominence ;

give its tone to the educated world, above all, the

secret ; 5. Maitre parfait ;

6. Secretaire intime ; 7. Prevot et Juge ;

8. Intendant des Batimens Maitre eludes Neuf; 10. Illustre elu

; 9.
des Quinze ; n. Sublime Chevalier elu ; 12. Grand-Maitre-Architecte ;

13. Royale-Arche ; 14. Grand-Ecossais de la voute sacre'e ; 15. Che-

valier d'Orient 16. Prince de Jerusalem; 17. Chevalier d'Orient et
;

d'Occident Rose-Croix d'Heredom de Kilwining ; 19. Grand- Pon-

; 18.

tife; 20. Venerable Grand-Maitre ad vitam ; 21. Noachite, ou Chevalier

Prussien ;
22. Chevalier 23. Chef du Tabernacle
Royale-Hache ; 24. ;

Prince du Tabernacle ;
du Serpent d'airain ; 26. Ecos-
25. Chevalier
sais, trinitaire, ou Prince du Liban ; 27. Grand- Commandeur du Temple;
28. Chevalier du Soleil ; 29. Ecossais de St Andre 30. Chevalier ;

Kadosch 31. Grand-Inspecteur, Inquisiteur-Commandeur 32. Sub-

; ;

lime Prince du Royal Secret 33. Souverain Grand-Inspecteur-General."

;

The three last grades are merely honorary.

86 The Secret Warfare

casting-vote must ever be his in the assemblies of

savants and demi-savants, as well as in the Parlia-
ment supposed to represent the popular mind.
Should he be a Galen or a Justinian, care is taken
and in gold. It is
that he shall be rich in honours

scarcely necessary to add, that the regulations of the

Craft, binding on the common herd, are wonderfully
relaxed in favour of such a man as this.
The Lodge of Action, or Red Lodge, is composed
of the most determined Radicals, who, impatient of
the slow process whereby their secret doctrines are to
be gradually introduced into the world of science, of
politics, and of society, deem the fruit already ripe,
and want to tear it from the tree with one bold snatch.
"
The earlier Carbonari, together with Young Switzer-
" "
land and Young Germany," were offshoots from
this Lodge ;
while the International itself may justly
1
be termed its
standing army. In Italy it was, and
still is, represented by Mazzini and Garibaldi in ;

Spain, by Zorilla in France, by the Radicals whilst

; ;

in Belgium it prevails almost exclusively, and is only

held in check by the Catholic tone of a large majority
of the population. Wherever it comes into unavoid-
able collision with Moderate or Blue Freemasonry, it
issure of careful handling, as was shown by the game
carried on between the two Red leaders of Italy and
the various Ministries of the United Monarchy. There
is, indeed, no reason why these two parties should

injure one another in their views and aims they are

;

aljned as Orestes and Pylades, only a little

1 "
Cf. Laacher Stimmen," year 1872, No. 2, p. 114.
 against Monarchy. 87

brotherly strife goes on between them about the ways

and means of carrying out these designs.
The Lodge of Adoption, or Blue Freemasonry, is
a harbour of refuge for the Epicurean and the Bonr-
geois-gentilhomme, the commercial traveller and the
rising artisan, as well as for the youthful aspirant to
distinction in civil or military service. This Society
is supposed to keep clear of politics. When a so-called

reactionary Ministry is in power, it devotes itself to

works of philanthropy and mutual benevolence, as
well as to common participation in the pleasures of
the table ;
when a Liberal Ministry is in office, it
fawns upon it with abject servility, does the work of
a secret police, and is never weary of lauding to the
skies the wisdom of the rulers, and the prosperity of
the people. This body of men compose the main
force of the Liberals, and are, like the great mass of
the people, at the disposition of their leaders, em-

ployed to secure success when anything important is

at stake. For even the most unenlightened cannot
fail to know that the real leaders keep in the back-

ground ; they belong to higher grades, and on them

it devolves to mark the pace at which the army under
their command is to march. Should they start too

early, or journey too far, brotherly love knows how

to whisper in the ear of those in authority a word
which shall effectually obviate all necessity of expel-
ling them from the Craft. Anderson's " Book of
Constitutions" expressly states, that "a Brother who
has taken part in sedition against the State, without
being guilty of any other crime, need not on that
88 The Secret Warfare

account be expelled from his Lodge." This proves,

at the same
time, that the rule forbidding all mem-
bers of the three lower or symbolic grades to engage
in politics is not to be taken in its most literal sense.

Weare prepared to bring forward proofs that this

division of the agents of the Secret Society into the
three classes of thinkers, workers, and supernumeraries
is no imaginary one. The following important in-
structions are found in the publication "Disclosures,"
&c. (Revelations, &c., 1 1-14), already quoted above.
"
We insert them verbatim ; The teaching of Free-
masonry isvery influential, but let us bear in mind
that it is never to be suddenly or explicitly unfolded
before the eyes of aspirants, for an unfettered mind

might draw from it conclusions highly prejudicial to

our secret designs. We must know how, as soon as the
sacred words Liberty and Equality have been uttered
in the hearing of the candidate, to anticipate his
thoughts, arrest their course in time, or change their

current ;
for this our symbols and hieroglyphics form
a happy expedient, opportunely diverting his mind
by directing attention to the manifold nature of the
objects presented to his notice. This wise method
of proceeding the result of the sagacious policy of
is

our founder, who was far too deeply versed in the

knowledge of the human heart not to mix the
mysterious and bewitching draught which we must
continually hold to the lips, and instil into the soul,
of every Brother with such consummate skill, that
its true nature shall ever remain a secret, and its real

properties be hidden under an innocent exterior.

 against Monarchy. 89

Thus, in our truly illustrious Order, the amount of

lore imparted must ever be proportioned to the capa-
bilities of the recipient and in order to facilitate the
;

spread of our doctrines, and to render their significa-

tion more or less apparent, we divide our neophytes
into three different and distinct classes the first

comprising the inquiring minds, the second the im-

petuous and restless spirits, the third the superstitious
and credulous souls. The doctrine to be expounded
to each of these several classes is in itself one and the
same, but the time and manner of imparting it must
in each case be different. To the first-named class
the true meaning appears at once as matter to be

apprehended by mind and heart, and they take it in

at a glance, as it is
immediately and fully unveiled to
them by their enlightened Brethren. In their case it

is indispensable to employ at once every means, and

bring into play all possible skill, in order to kindle
their enthusiasm and keep by representing
it aflame,
to them that the light of the blazing star is the
uniting bond and mainstay of our Association. With
regard to the second class, composed of the turbulent
and restless among our subjects, the duty devolves
on us of leading them up by slow degrees to the
we have mentioned. It is necessary
lofty convictions
to letthem guess and grope their way amidst the
symbols and parables presented to their notice, so
may serve as a drag upon the wheel of their
that these
heated imagination, and prevent any troublesome
aberrations. From the third class the superstitious
and credulous souls, amongst whom will invariably be
90 The Secret Warfare

found some of those dullards who seem created for

the sole purpose of perpetuating a stupid ignorance

nothing more can be expected than that they should

follow in a blind unreasoning manner the dictates of
our teaching ;
but this teaching must only be com-
municated to them according to the measure of their
understanding, in order that they may receive it with

avidity, practise it with care, and adhere to it with

fidelity, fearful lest they violate the secret oath by

which the loyalty of every fresh recruit is to be
1
secured. Thus by imperceptible degrees must that

light be admitted by which, in the course of time,

the whole globe is to be enlightened, and thus we
shall at length behold fully developed that great and
wondrous system which is to purify the earth and
restore her primeval glory.
2
We must at all times
take care not to reveal our real aim precipitately,
since weak minds might be dazzled at first by so
and searching a light. From time to time
brilliant

some few rays must be allowed to penetrate the

gloom, in order gradually to accustom the eye to that
resplendent light which is destined at some future
1
In what an unfortunate position does this place the simple member
of the Craft He swears by all he holds sacred that he has never heard
!

word of harm " down

the least in his temple," and at once sets the

writings we quote from as the fabrication of a Belgian Ultramontane.

If his social position entitles him to high rank in the Craft, he may

possibly reach the highest grade of all, and still, especially if he seldom
take part in active proceedings, remain in absolute ignorance of all
that goes on. The Greek tragic poet said truly, that against folly even
the gods themselves fight in vain.
2
This view of the subject implies that the earth has been a great suf-
ferer through the revelations of the Old and New Testament, and the social
order built up upon them, so that it needs to be made a tabula rasa.
 against Monarchy. 9 1

day to illuminate the whole earth but we must ;

moderate a glare which, if too piercing, might pro-

duce blindness a result more fatal to them and to
our Order than the darkness from which we seek to
extricate them." Such are the instructions of the
secretdocument they afford abundant proof that
;

Freemasons must be divided into the three classes

we have named, and judged of accordingly if we
would reconcile the many apparent contradictions
with which we meet.
This distinction is especially necessary if we wish
to comprehend the real and peculiar position of Free-
masonry with regard to Monarchy. We here employ
this word in its widest sense, as applicable not merely

to the lawful wearer of the crown, but also to all civil

authority, in as far as it represents supreme power on

particular points, and requires obedience from its sub-

jects in the name of God as a matter of conscience.

The "
Word " plays a great part in Freemasonry,
as in all Societies which are veiled from the gaze
of the profane. The design is, to express the thing
most concise form, and one by which
signified in the
the outside world may be led to suspect nothing,
while nobler natures may have their interest aroused,
the half-initiated and unsuspicious may not feel

alarmed, and the initiated, when called upon to

speak, may be enabled to make himself half or

wholly understood by his hearers, according to their

different degrees the whole audience nevertheless
;

enjoying the pleasing delusion that they have per-

fectly comprehended all that was said. The two
92 The Secret Warfare

sacramental words have already been mentioned.;

they are Liberty and Equality, and are contained in
the name of Masonic Free Brethren. All speeches
and songs of the Lodges revolve round these two
centres. Formerly it was strictly forbidden to place
them in juxtaposition, or in any way to couple the
words together in some parts, this rule may yet be
;

in force, and may be the reason why we generally

find one of the two treated of separately and magni-

fied alone. But this veil of caution was to be torn
away abruptly. On the I2th August 1792, the very
day on which the unfortunate Louis XVI. was de-
clared, after a trial which lasted forty-eight hours, to
have and was led captive to the
forfeited his throne,

Temple, the legislative body passed a vote, deciding

that from this time the date of Equality should be
added to that of Liberty ;
in fact, the warrant for the
"
King's capture bore this date, 4th year of Liberty,
ist year and 1st day of Equality." Barruel, an eye-
witness of the events of that period, and also himself

intimately acquainted with many Freemasons in

Paris, relates that the Brethren, considering that the

time had come when they were free to publish the
"
secret they had sworn to keep, shouted aloud, At
last our goal is reached from this day France will
;

be one vast Lodge, and all Frenchmen Freemasons ;

the rest of the world will soon follow our example."

He some of the most
declares that he himself heard
reticent Masons proclaiming publicly, " At
of the
last the object of our League has been attained,

Equality and Freedom all men are Brothers and

;
 against Monarchy. 93

all men are free,' was the whole purport of

'

equals :

law, the goal of our wishes, in fact, our great secret."

Long before these events took place, Barruel had
been received into the Order against his will, by dis-
pensation from the regular oath he had once wit-
;

nessed a reception, more in keeping with the rules

than his own had been, at the close of which the
"
"Worshipful thus addressed the candidate, who had
just been sworn in and received as a Brother :

"My dearest Brother, the secret of Freemasonry con-

sists in these words, Equality and Liberty all men :

are free, all men are equal, all men are brethren."
Taken in their best acceptation, these words can

be repeated by any one. We are free, delivered from

the bondage of sin, free members of society, living
under the rule of law, not of arbitrary power. We
are equals, children of the same Heavenly Father ;

we ought therefore to love as brethren and relieve

one another in time of need. Hence we understand
how some of the best men are entrapped into joining
the Craft. Barruel himself testifies that, of his own
Lodge, during the Reign of Terror, the simple mem-
bers showed a leaning towards Monarchy, whilst
the "Worshipful" remained what he was before,
a furious Jacobin.
Social intercourse with a circle of loyal Brothers
and apparently well-disposed friends is an agreeable
recreation even for a king, especially as he rarely
knows what it is to have a real friend, or to escape
from the shackles of court etiquette ;
and since its
94 The Secret Warfare
dark and terrible aspect is concealed from his view
with a fabulous dexterity, why should he suspect any
evil designs in this League ? To Freemasons it is a
matter of still greater moment to have the head of
the State or one of his nearest relatives as their

Patron, to reckon his counsellors among their mem-

bers, or to procure for one of the most deeply initi-
ated of their Craft the nomination to some post of
importance. On page 18 of the "Disclosures,"
"
already often quoted, we read as follows :
Liberty
and Equality, as figured by Solomon's Temple, form
the most powerful of auxiliaries in continually ad-

vancing our work, and drawing nearer to our great

and lofty end. For these we are indebted to our
illustrious Founder. utmost importance,
It is of the

if we would bring our great designs to a happy con-

clusion, as well as render their execution a matter of
less difficulty and danger, that we spare no effort to
get into our power the most prominent members
of the clerical and military professions, the civic

authorities, the education of the young, kings them-

selves and princes, especially their children, their
counsellors and ministers ;
in a word, all whose in-

terests might generally clash with our principles."

Here we have an explanation of the cringing sub-
mission exhibited Craft towards any existing
by the
authority which they have not the power to over-
throw. When, on the crash of the great Revolution,
I. appeared as the heir to its fortunes, the
Napoleon
Brethren worshipped him in a manner that was abso-
 against Monarchy. 95

lutely romantic but no sooner had the conqueror

;

fallen than they destroyed in hot haste all names and

emblems that could recall him to mind, and the Grand

Orient was no less ready to fall at the feet of Louis
XVIII. than it had been at those of his predecessor.
When Charles X. and his son were driven away,
Brother Lafayette and the Citizen-King, who thought
it an honour to belong to us, received the most extra-

vagant ovations from the Lodges, as did also the Re-

public of the Blue Masons in 1848, and the subse-
quent author of the coup-d'etat, their friend and
1
brother, Napoleon. Proofs of the greatest devotion
to the civil authorities, and of a truly romantic pa-

triotism, are also displayed, in the hope of enticing

"
to their " temples the chiefs of the corporation ; so
that, this effected, the Freemasons may justly boast,
"We wander amidst our adversaries, shrouded in

threefold darkness. Their passions serve as wires,

whereby, unknown to themselves, we set them in

motion, and compel them unwittingly to in work

union with us. Under the very shadow of authority
2

Masonry carries on the great work entrusted to her."

The
loyal rejoicings of the Order are never to be
accepted in good faith, but should be regarded as a
mere cloak to cover the most extreme Radicalism..
"
We find convincing proof of this given in the Dis-
"
closures," &c. (p. 27), in the following words : Good

1
"Laacher Stimmen," 1872, No. 2, p. 115.
Cf.
2 Vienna Freemasons' Journal, MSS., for circulation in the Craft,
Cf.
2d year of issue, No. I, p. 66.
96 The Secret Warfare

care must be taken not to express ourselves too

plainly concerning absolute liberty and equality be-
fore we have made ourselves thoroughly acquainted
with the mind of the aspirant, and the force of char-
acter he may If we do not find him suffi-
possess.
ciently we
firm, if have reason to think the position
threatens to become critical, we must immediately
order to the front a new battery adopt a milder ;

tone; with all possible skill and prudence soften down

the meaning of every phrase and put our real views
;

quite out of sight. We

interpret this Temple of
Solomon Liberty and Equality as having
that is,

reference to our Society alone there is no idea of

;

extending beyond these limits; anything like re-

it

bellion, assertion of independence, casting off. autho-

rity, are altogether out of the question. Quickly,

deftly, and at once, everything must be put in a fresh

light,and attention called to the fulfilment of duty,

the allegiance due to God, the practice of virtue, the
observance of unshaken loyalty to the powers that be.
Monsters, tyrants, scourges of humanity are suddenly
converted into fathers of their people, representatives
of God on earth, kings who deserve our esteem, our

homage, our veneration, on account of their sterling

personal worth and their exalted dignity and greatness.
In a word, to the eyes of such a neophyte, Freemasonry
must only aim at promoting the fear of Almighty
God, faithful obedience to rulers, humble deference to

authority, hatred of evil, love of all that is

good and
virtuetrs. ' At given times, in order the more surely to
 against Monarchy. 97

hurl from its car the Juggernaut which threatens us

with destruction, it is necessary to feign to offer it

incense and adoration."

It is not difficult for the student of history, the
careful observer of the march of events, to see through
the tissue of fraud wherewith Freemasonry seeks to
undermine regular monarchy. One need only re-
member the fulsome and degrading flatteries heaped
upon the Emperor Joseph II. of Austria, which proved
as effectual in destroying his prestige as was the
miscarriage of his own plans. Expressions such as
these,
"
Dearest Joseph," " Beloved son," " Great, im-
mortal Joseph," which abound in the pamphlets of the
Craft, should never be uttered loud enough to reach
the beetling heights where monarchs dwell. It matters
not whether a Government has freely consented to be
taken in tow by the Secret Society, or whether it is
obliged to show its practical gratitude for services re-
"
ceived ;
in either case, the familiar path of liberty
"
and equality must be trodden. The first step consists
always of measures against the Church, for such strike
with the force of a two-edged blade when once the ;

altar, the main support of the throne, is attacked

and robbed of its influence, the Christian part of the

population, feeling that those placed over them have

wounded them in their sanctum sanctorum, their reli-

gion, begin to waver in their confidence in the Go-

vernment, and in their loyal affection to the heredi-
tary dynasty. A mercenary press and the voices of
the Brethren may indeed avail either to stifle the cry
98 The Secret Warfare

which breaks from a suffering people, or to drown it

altogether by vociferous praise of the new policy.

They may by tale-bearing and calumny, in

succeed,

bringing into discredit the fidelity of the most true-

hearted men ;
but by these means the poison of dis-
affection will be driven back into the very heart's
blood of the population, there to produce a slow
decline which will eat out the life of the State, and

bring about the desired revolution. The second blow

is aimed at the aristocracy, those chivalrous defen-

ders of the throne, and traditional champions of

justice. Whena Government, becoming alive to its
danger, seeks to free itself from the fatal embrace of
such a foe, its struggles only serve to draw tighter
the bonds which bind Joseph it. II. brought down
on himself a storm of abuse from all the European

Lodges by his decree of December

1785, which 16,
laid some restraint on the action of the " so-called
Society of Freemasons," and attributed to them
underhand proceedings. The war with the Turks
1

was the work of the Secret Society, the plan being

hatched by Herzberg and his dear friend Pitt one ;

of the heads of the Craft, the Hungarian Count

Nicholas Forgasch, personally carrying on an intrigue
with Herzberg, in the hope of playing in the country
of St Stephen a part similar to that enacted by
1
The infamous political intrigues carried on by the Illuminati and by
the Freemasons of North Germany were
a special source of mischief ;
the chief person concerned in them was the notorious Herzberg. See
an important document on the subject in Brunner, p. 516 sey. copied }

in the
" Historische-Politische
Blatter," p. 59 seq.
 against Monarchy. 99
Orleans in France ;
in fact, verses were printed in

Hungary, openly giving him the title of King of the

country. It was to revenge themselves on Joseph

II. that the Freemasons all over Europe espoused

the cause of Orleans in his attempt on the Regency ;
and the same motive induced them to take part with
the Emperor's sister in the notorious affair of the
diamond necklace, in order through her to expose
the monarch whom, at that time, they so cordially
1
hated. Towards the end of his days, this well-
meaning monarch recognised his error, and saw who
had been his secret enemies but it was then too ;

late, and the immense moral influence which he might

have employed in support of the throne was irretriev-

ably lost. We will pass over the efforts of the Craft

unfortunately only too successful' to involve the

Piedmontese King Charles Albert in its toils, and
to undermine his dynasty, after having been instru-
mental overthrowing the other thrones of Italy
in ;

nor will we speak of the banishment of Isabella of

Spain, just as she had succeeded in forming a better
Ministry: for we do not intend to discuss in detail the
events of the present day.
But what is of the greatest importance to our pur-

See the references already given. Rohan was a Mason of high

1

grade, likewise Cagliostro, Orleans being Grand Master of the

French
Lodges. Information respecting the influence of Freemasonry
on the
course of the Seven Years' War is found in " Historische-Politische
Blatter," vol. xvi. p. 477 seq. ; vol. xxix. p. 577 seq. In regard to the
political activity of the Order in more recent times, Cf. idem, vol. 1.

p. 427 j*/.
ioo The Secret Warfare

pose is the proof afforded by these events that Free-

masonry is fundamentally opposed to regal and civic

authority. At the same time they show that intrigues
of an unmistakably revolutionary tendency are not

faux pas made by certain recalcitrant members, but a

necessary consequence of the fundamental principles
of the Society, and that only most imperfectly en-

lightened Brethren complain of violation of the rules

in thosevery circumstances where the strictest regular

observance has been practised.

I. From all that has been stated, it becomes apparent
that universal liberty and absolute equality is the ob-

ject Freemasonry keeps ever in view. This liberty is

not the wise control exercised by the nobler and higher

part of man over all that is mean and vile in his fallen
nature, as inculcated by the Gospel, but it is, on the
contrary, a casting off of all restraints in religious,

political, and social life ;

that emancipation of the
will and of the passions which never fails ultimately
to result in the enslavement of all that is best in man.

Liberty for all that is evil, bondage for all that is

good such is the motto of that Liberalism which
!

is the offspring of Freemasonry; and the word

Equality is to be understood as meaning social de-

mocracy in its strictest sense. To sum up all, we have

before us in these two words, which express every-
<{
thing, an entire political system. In the Disclosures"
"
(p. 14 seq.) we read as follows :
Liberty and
Equality are the two main advantages towards which
our plans must ever tend, the employment of all pos-
 against Monarchy. I oi

siblecunning and powers of dissimulation being a

matter of course. Hypocrisy must lend us her able
assistance. We must continually search and probe
vacillating minds, and set them in motion so gently
that they may scarcely be aware of the slightest pres-
sure. We must amuse them, carry them along with
us, deceive them at the opportune time, make them
in love with their own delusions, lull them to sleep in
"
the sweet sense of their new dignity (of Freemasons),
" and only reveal our designs respecting them when the
goal is close at hand, and they, lost in the bewilder-
ing maze of an enticing and hopeless labyrinth, have
neither the power nor the will to strike out into
another path. In the end, clinging closely to the
guide who has led them thus far, they will be quite
prepared to regard the most startling and extravagant
revolution as the simple conclusion that must natu-

rally be expected." It is only for the purpose of

duping weak or scrupulous persons that Freemasons

describe liberty and equality as merely the salt that

gives savour to the close bond of amity which unites

the Brethren. These principles are really intended
to have in due time a world-wide extension, and to
form the basis of a new structure of humanity. The
names of North, South, East, and West, given to the
four walls of the Lodges, sufficiently denote the cosmo-

politan nature of the science taught within them.

If

we remember the extraordinary activity of the pro-

paganda of the Order in every land, it is simply

impossible to believe that brotherly intercourse with
IO2 The Seerel Warfare

a circle of friends could be the sole object of the

League. Besides, the larger the circle of friends, the
weaker grows the friendship. An Association boast-
ing more tharf sixteen millions of members never is,
nor possibly can be, a circle of friends and, whatever
;

solemn assurances are put forward to the contrary,

no one can view it otherwise than as a political union,
pledged in the name of Liberty and Equality to
acknowledge no monarch and no authority. We read
in the Vienna Journal (MSS. for the Brethren, 1st
"
year, No. 2, p. 163 seq^ : On being asked to 'give a
definition of the real object of the Society, the oracles
of the Order at length told us, in answer to the

strange request, that benevolence in its widest sense,

or, to speak more correctly, the promotion of the wel-
fare of humanity by works of benevolence, was its
object. But let us examine the constitutions of our

Order, and find how this object is embodied there.

To understand this, we must glance at the heavy and
interminable chain of evil which humanity drags about
with it throughout every quarter of the globe, and on
examination we shall find that almost all this evil is

the effect of the pernicious influences working in the

world, whence arise the prejudices generally prevalent
as to foreign birth, inequality of rank, diversities of

religion. Let us contemplate this Order, dispersed

over the surface of the earth, and we shall see that its
main object can be none other than the good of man-
kind. It is a Society which proposes to itself, as its

primary and ultimate end, to banish completely from

 against Monarchy. 103

amongst its members J

those contemptible considera-
tions of foreign birth, class distinctions, and religious
differences, which have produced such lamentable
results. Wherefore, one of its first principles is to
regard the whole dignity of man as consisting in being
what nature has called us to be creatures of the
same race, citizens of the same world, proprietors of
the same earth, children of the same mother." The

Sibylline veil in which these words are wrapt is in this

instance a tolerably transparent one. With the pre-

judices of foreign birth the boundaries of States must
also be swept away, and with class distinctions the
kingly prerogative must likewise fall to the ground.
The whole worth of man, besides his virtues (of course

only natural ones), lies in the fact of his being a man

like other men ;

and men
are equal, not in the
all

Christian sense of all being children of one Heavenly

Father, and fellow-heirs of redemption, but in a purely

natural, human, and social sense.
We find the same thing expressed in other words
in the "Disclosures" (p. 6 seq.) : "The task of dis-

pelling speedily and successfully the shades of night

which enveloped humanity, of guiding the steps of
mankind out of the region of darkness, and of open-
ing men's eyes to the light of truth, so long obscured
by clouds of error, required an intellect no less power-
1
And not from amongst its members only, but in due course, and at

the right moment, from the whole world, as is plainly to be gathered

from the concluding sentence. Further information respecting the
universality of these efforts of the League will be given under our fourth
head.
IO4 The Secret Warfare

ful than that of our Founder. Therefore, we must

ever hold in our hands the tools entrusted to us by
that great Master, labouring incessantly to keep them
in good condition, and to put them to a worthy use,

until theunexpected denouement shall arrive to startle

the world with the most terrible, but at the same time
most felicitous, of all revolutions, and confer immor-
talglory upon that sagacious enemy of all crowned
heads. In order to achieve this, no effort must be
by the deceptive bait of Brother-
spared to attract,
hood, an immense multitude of persons, and unite
them in the same views, without allowing differences

of taste, character, and religion to offer any obstacle.

Our teaching must be regulated with consummate
skill, in order to animate and keep up this Associa-
tion, and extend it beyond the limits of its own mem-

bers to all the inhabitants of the world, so that even

the wildest and most primitive races of Central Africa
or America shall be included within our embrace.
This exalted doctrine, the soul of our Union and the
animating spirit of all its members, consists in that

radical instinct, the law engravedby nature in every

heart, which must ever be the basis of all our transac-
tions a thirst for liberty and equality."
Now, what is the King, in the Lodge and in the
"
eyes of the Craft ? Simply Brother So-and-so," no
more nor less than any other Freemason, or any other
man. His royal dignity appertains only to the pro-
fane world it is the rough and unhewn stone, which
;

the blows of the Mason's hammer, the use of his

 aga inst Mono, rchy. 105

square and plumb-line, is to model into the form of a

cube, />., a stone of which all the sides are equal.
The king takes his place in the Lodge as an equal

amongst his equals, one in a circle formed of millions

of friends. We are well aware that even to a Prince
a real friend is an invaluable treasure, that the most
exalted monarchs love to gather round them a small
number of trusty companions. But that friendship
alone can be termed real in which the Prince remains
a Prince, in which his friendship bears the stamp of

gracious condescension, and the individual honoured

by it is ready to hazard life and limb to defend the

rights of his royal friend. Now, according to the

views of the Craft, the ruling Sovereign is an equal, a
"
Brother," on a level with- all other initiated Brethren,
soon to stand on the same footing with all the whole
human race. However this bitter fruit of the secret

teachings of Freemasonry may be concealed from

him by intoxicating draughts of exultant adulation,
the venomous serpent of treason ever lurks under the
roses of loyalty. The Craft recognises no monarchy.
2. In his character of Brother and equal, the King
has, according to Masonic teaching, no right of com-
mand. This follows as the logical consequence of
what we have just stated but as it has hitherto been
;

our rule to prove everything step by step, we will

make no exception in the present case. Brother
Lamartine, by no means the reddest of the red, mem-
ber and President of the Provisionary French Govern-
ment in 1848, expressed his conviction that "the
io6 The Secret Warfare

great ideas which were at the bottom of the popular

risings in 1789, 1830, and 1848 were the offspring of

Freemasonry." These so-called great ideas, however,

denied the existence of monarchical rights. One of
the organs of the League, a Jewish Brother named
Weil, thus writes
"
We
exercise a mighty influence
:

on the course of events and the progress of civilisa-

tion, in the work of spreading Republicanism amongst
J
the people." This means that the spread of Masonic
principles will bring about the emancipation of nations,
and at last teach them that no king possesses the
right to command them. Brother Borne likewise
"
says : We have shaken the pillars on which the old
building rests, with such force, that they must soon
" "
give way." This old building is the Christian State,
" "
the Throne, and the Altar. The Disclosures (p. 10)
"
speak no less plainly on this point :
By means of

liberty and equality, our much-prized prerogatives,

we must seek to dry up the tainted fountains whence
flow all the ills of mankind we must obliterate every
;

trace of the degrading differences of station, which

obtrude themselves upon our notice we must restore ;

man to his primeval rights, no longer recognising

rank and dignity, two things the mere sight of which
offends the eye of man and wounds his self-love.

Obedience is a mere chimera, and has no place in the

wise plans of Providence it rests upon the caprices
;

1 above-named " Klageschrift eines Berliner Freiijiaurj- ^<>n

Cf. the
the corruption of the League by means of the Jews, which a d ,.

"
in the Historische-Politische Blatter."
 against Monarchy. 107

of fate" (royal birth), "and the exorbitant demands of

a pride which is resolved that everything shall bend
before it, and which regards the creatures inhabiting
"
the world (mankind) " as a low and despicable race of

beings, created for the sole purpose of serving it as

slaves." If every kind of authority is a violation of
the hereditary rights of man, if to be born to the

purple is only a freak of chance, and to wear it is an

unpardonable exaltation of self at the expense of
one's fellow-men, then every act of obedience is a
folly and a degradation, and no king possesses the
1
right to rule.
3. According to these doctrines, it is criminal on
the part of any ruler to persist in asserting his right
to power. If complete political equality is an un-
alienable and primitive right peculiar to mankind,
any encroachment on it is a glaring offence. Hence
Brother Juge, in the treatise we have already
quoted, speaks of "kingly greed;" hence, too, we
"
so often meet with words such as " despot and
" " "
tyrant," while the Colossus which is to be over-
thrown means just the same thing. The concluding
sentences of the " Disclosures," p. 28, run as follows :

"
Let us keep our eyes continually fixed upon the

1 In explanation of what goes before, we quote a saying of the revo-

lutionist Gregoire, from the Moniteur> Nov. 28, 1792, " Rapport sur la
Savoie:" "All Governments are our enemies, all nations are our
friends ; either we shall be destroyed, or they emancipated and eman-
:

cipated they shall be. When the axe of freedom has struck down the

throne, it will fall upon the head of any one who strives to piece to-

gether its fragments."

loS The Secret Warfare

Temple of Solomon (the reconstruction of modern

society) and upon our emblems ;
but never let us

permit the real significance of our teaching to be

known, except in the Lodge of a few select Brethren !

.... Courage, Fraternity, Unity, Perseverance !

Let us arm ourselves with this invisible light, and

cherish within our hearts a courage worthy of the
loftiest souls. My
Brethren, let it be our firm con-
viction that we
represent the lantern of Diogenes,
that we are fiery meteors of terrible omen to tyrants.
Unbroken transmission of our doctrine makes us
immortal, our unity renders us invincible ;
to our
blows is it reserved to fell this Colossus." These
blows, however, were represented publicly as virtuous
actions and heroic deeds, and the point at issue is
to do away with the produce of a criminal and un-
healthy state of society, the plague of Monarchy.
4. Thus according to the express teaching of Free-

masonry, kingly dominion, and indeed all authority

be extirpated in this way man will
in general, is to ;

see the dawn of a second Golden Age. Let us listen

"
to the words of the Masons themselves : At first this

independence, this casting off of all supremacy and

all power, must be represented, even among ourselves,

as only the restoration of the Golden Age, that

happy time of which poets sing, when a beneficent
Deity came and ruled the earth's first inhabitants with
a sceptre of flowers. By this Golden Age we mean
those peaceful years when hearts, free from passions,
were strangers to the sting of jealousy when pride,
;
 against Monarchy. 109

covetousness, and other vices were unknown ;

when
men were and equal, ruling their conduct ac-
free

cording to the laws of Nature alone, and recognising

no other differences amongst themselves than those
which wise Mother Nature had herself established.
But whereas nothing short of a miracle can work
so sudden a change, and any premature action can

only result in failure, we must set to work with skill

and the greatest caution, until men are freed from
those universal and ancient" (z>., religious) "prejudices
which, by robbing simple souls of their strength and
peace of mind, drag them into a deep abyss of error,
and bring them into subjection to the passions of
those imperious tyrants" (kings) " who are devoured

by ambition and avarice Our policy must be

unfolded ever with vast skill and a certain amount of
mystery to the aspirant we must confine ourselves
;

to representing to him this freedom and equality as a

most delightful thing, a happiness reserved for our
Order alone : without losing sight of our real aim.
We must thoroughly imbue him with our spirit, until
habit becomes second nature to him, and the hour
arrives when our Society finds itself strong enough to
muster the whole world under its banner. Up to
that time, we must depict our Society to him as an
elect from those stormy passions and
family, free
gnawing cares of which mankind is the victim a ;

family which, rocked in the bosom of beauteous

nature, lives over again theGolden Age, and from its
safe harbour looks out with pitying eye over the
1 1 o The Secret Warfare

wide sea of error in which

hapless fellow-men are
its

struggling in the present hour. We

must hold fast
the fundamental principle of our Order, that all our
Brother Masons" the lower grades) "are only our
(in
soldiers and workmen, whilst we are their generals
and the great architects commissioned by Freedom to
construct a vast edifice z>., the reform of the human
race,through the destruction of kings, those scourges
of humanity." After the secret document has coun-
selled that the Order be recruited as far as possible from
the youth of the upper classes, even of the aristocracy,
"
it thus proceeds In education, we must gently
:

instilthe essence of our teaching in its most attractive

form, and, without exciting the least suspicion, insen-

sibly prepare those in high places for the blow which will
annihilate them, endeavouring to weaken their pres-

tige and destroy the power they have usurped over

their fellow-men by means of well-known writers,
whose views are in harmony with our plans. We
must and with jealousy
inspire inferiors with ambition,
of their superiors, teaching them to despise and hate
all whom chance has placed above them. They must
thus be gradually led on to insubordination, by being

skilfully shown that to require loyalty and fidelity

proves an immoderate thirst for power, and is an

unwarrantable outrage on the rights of men
Thus we shall induce young hearts who are incapable
of discerning our real end to help us in accomplishing
our great work, and in restoring to man the noble inde-
pendence bestowed on him by his Creator as a pecu-
 against Monarchy. 1 1 1

liarprerogative which alone distinguishes him from

the rest of creation." From these words it may

plainly be inferred how intimate is the connection

existing between modern educational legislation and

the designs of Freemasonry upon thrones and autho-
rities. They may repeat over and over again a
thousand times how they merely wish to lessen the
influence of the Clergy and strengthen the power of
the State; the more loudly their words proclaim

fidelity to the State, the more firmly we believe a

contrary feeling to exist in their hearts.

The abolition of monarchy and of authority in
general is symbolised in the Masonic legends by
Solomon's temple. This temple in Jerusalem, built

at the command of God by the wisest of kings, re-

mained standing long period, a pile of wondrous
for a

magnificence, dedicated to the worship of the true

God. But after the lapse of centuries, a mighty host
came from the East, and destroyed the building,
carrying away into cruel captivity in Babylon the
people of God. At length the hour of deliverance
approached a heathen king, divinely inspired, set
;

free the captives, and gave them permission to re-

build their temple, furnishing them besides with the
means of accomplishing this
undertaking. Let us
now hearken to the interpretation of this scriptural
history, as given by the Craft in its own words :

"
The temple in its first glory an image of the
is

primeval condition of man, when he had been created

out of nothing religion, and the ceremonial of re-
;
 1 1 2 The Secret Warfare

is simply the carrying out of that great law of

ligion,
nature implanted in every heart, having its root in
those principles of mutual charity and toleration
which all men are bound to observe. The destruc-
tion of the temple and the thraldom of the servants
of the living God is emblematic of the pride, ambi-
tion, and greed which have brought into the world

dependence and slavery. The Assyrians and their

merciless host denote kings, princes, and governors,
whose power has laid a galling yoke on the neck of

so many oppressed peoples. Finally, the chosen

people entrusted with the rebuilding of the temple

represent our enlightened Brethren and Freemasons,
whose mission it is to reintroduce amongst mankind
that liberty and equality which is its distinctive pre-
"
rogative, and thus restore to our planet her lost glory
(" Revelations/' p. 21 seq^}.
Here, then, we see what the much-boasted philan-
"
thropy of Freemasonry benevolence in its widest
sense," as they call it is driving at. In order to
throw dust into the eyes of the public, collections are
made Lodges on the occasion of any national
in the

calamity, and the amount of the same ostentatiously

published. In some parts, as, for instance, in Holland,

schools are established for the orphans of Free-
masons and a portion of the immense profits re-
;

turned by the mercantile transactions carried on by

members of the Craft is devoted to objects professing
"~*t6"T5e /t>f general utility, but really confined to the
interests of Freemasonry. In this manner patronage
 against Monarchy. 1 1
3

is gained, adversaries are silenced, and a favourable

impression is made on the unreflecting portion of the
upper classes. But their benevolent exertions always
have been, and always will be, attempts to bring
back the "golden age of universal liberty and equality"
by means of the destruction of authority throughout
the world. In a speech delivered at a celebration of
the centenary of the Middleburgh Lodge, " La Com-
" " "
pagnie durable," Brother Tiffle spoke thus Our :

avowed object is the amelioration of the whole human

race not by making proselytes for ourselves, or for any
;

religious persuasion or form of government whatsoever,

but exclusively through benevolence, in the widest
acceptation of the term. Our Lodges are schools,
where we learn from one another the Royal Art of
regulating our actions in such a manner that they
may serve as a rule and example for every rational
being. From
the windows of our temples the eternal
flame, burning upon our altars with a clear and vivid

brightness, must shine forth upon the surface of the

earth, so that all nations may walk by its light.
Thus the partitions will not have to be thrown down ;

they will gradually fall of themselves, rewarding the

labours of 'Freemasonry, and enabling it to clasp all,
" "
our sisters (the female sex) assuredly included
in its comprehensive embrace." The allusions made
by speech are fully explained
Tiffle in this by what
has been said in a former part of this work. We can
also now understand why Freemasonry is pleased to
"
call itself the Royal Art," since it claims to have dis-
H
1
14 The Secret Warfare

covered the secret whereby all men can be happily

governed namely, by the abolition of monarchy and
all manner of authority, and by the restoration of
absolute liberty and equality.

V. In order to attain the end aimed at, Religion,

the basis of authority, be uprooted.
is to The
designs of the Secret Society are, as we have already
shown, completely antagonistic to Christianity, and
identical with those of Voltaire. Several of the
authorities we have quoted do
not attempt to conceal
that the Altar will be overturned at the same time
as the Throne, if not before it, as being its principal
bulwark. The following sentences from the " Dis-
" "
closures (p. 23 seq^] are sufficiently explicit Since :

it has been man's unhappy fate to survive the de-

struction of his distinctive rights" (liberty and equality !)
" and to sink from the
glorious position of the inde-
pendence he once held since he is now in a state of
;

subjection, is branded with ignominy, lies helpless in

the abyss which the pride and ambition of his fellow-
men have dug for him, and into which his indifference
to his own real interests has enabled them to precipi-
tate him under these circumstances it becomes his
bounden duty up once more and wave aloft
to rise
the standard of independence and equality wrested
from him by the tyrant's hand, planting it upon the
corpses of those pitiless monsters who were the
original authors of man's fall. But if, on the other
hand, man is himself to blame for his misfortune" (by
 against Monarchy. 1 1
5

the free election of a king) " if his degradation is the

;

work of his own arm, his eyes must be opened to see

the fetters he has forged for himself. He must grasp
the helping-hand we hold out to him, in order to
burst his bonds and enable him to overcome in his
turn the hated oppressor. For the Brethren of our
Craft it is reserved to achieve this triumph that is,
to gather together in one vast corporation all the
different families of nations who, originally all parts
of one great whole, have become separated and scat-

tered, and in proportion to theirdivergence from the

common centre mutually estranged, to such a degree
that they no longer have any desire to be reunited,
and to compose once more the body of which they
were formerly members. Let it be ours, my Bre-
thren, to extinguish the torch of dissension which is

consuming the world, and kindle in its stead that

light by whose fructifying beams our race is to be

created anew in vernal perfection and increased
purity.
1
Soon, like a second Moses, shall we set
these groaning nations free ;
soon will all tyrants fall,

and power crumble at the sight of the wonders

their

accomplished by our arm made strong in the justice

of its cause It has not been by means of force
alone that man has been robbed of liberty and
equality ; ignorance and superstition have also been

1
We might imagine that one of the founders of the International
had uttered these words ? And yet the document dates at the latest
from 1820. At any rate, the Dutch translation, made from a second
French edition, was printed in 1826.
1 1 6 The Secret Warfare

brought to bear, in order to blind his eyes, and prevent

his claiming again the possessions so unjustly taken
from him. Kings, those unfortunate tyrants, wishing
to plant on a sure foundation the throne they had
raised upon ruins, knew well how skilfully to instil
into the minds of their subjects the convenient doc-
trine that religion, the worship most pleasing to God,
consists in blind submission and loyal obedience to

earthly princes, and that the allegiance due to them

cannot be withheld without sacrilege. This snare
was cunningly laid, and mankind was decoyed into it
by the novel bait of a dogma resting on an utterly
false basiswhich dogma early inculcated, prevented
;

every murmur, and rocked reason to sleep. Thus

man became incapable of perceiving the rational dis-
tinction between divine and natural right, and viewed
any change of his" (social and political) ''condition
not merely as a thing impossible, but as an outrage
on most sacred rights." The advice is added that all.
religious idols should be destroyed. From such a
point of view no one can deny that, as the religion of
Jesus Christ is the true foundation of the throne, and
a Christian people is not easily induced to rise in

rebellion against its lawful rulers, it follows, therefore,

that in Europe every revolution must begin with the
Church for when once the altars are overthrown,
;

and the faithful thrust back into the gloom of the

catacombs, thrones will fall as a matter of course.
We have for years been called upon to witness in
Germany and Austria the furious battle of exoteric
 against Monarchy. 1 1
7

Freemasonry, the Liberal party, against positive

Christianity, and all the blessed influences which its
external life exercises in the world. In the back-
ground stand the Liberal leaders under their thin
;

disguise we recognise them to be the members of the

Craft. We know what the closing scene of the drama
will be. The concessions made at the expense of
the Church are only instalments paid off before the
final winding-up of affairs. They do not appease
the hungry creditor ; they only incite him to make
fresh demands.

VI. An universal revolution is the first step on the

road leading to the world-wide republic of the future.
The old order of things, resting on religious prejudice
and political tyranny, must, says the Freemason, be
overthrown, in order that a new temple of humanity,
without kings and without authority, may be estab-
lished on the groundwork of mutual liberty and
equality. In other words, an universal republic must
be founded. This republic can only be ushered in by
the spasmodic throes of an universal revolution, which,

although productive of a convulsion more terrible than

any the world has ever known, will be attended with
the most beneficial results. Innumerable speeches
made by Freemasons might be quoted, announcing its
near approach. One party amongst the Brethren holds
the belief that this end is to be attained by universal
extension of the Secret Society, and by getting the
education of the rising generation into the hands of
the Craft, so that at length monarchs will voluntarily
1 1 8 The Secret Warfare

doff their crowns, and officials vacate their posts. The

other party, on the contrary, does not dream of any
such fools'
paradise ;
and precisely those who belong
to higher grades know as their ritual alone
the
would suffice to teach them that nothing short of a
desperate revolution can usher in the golden age,
along a path strewn with corpses and encumbered
with ruins. In the " Astraea, Taschenbuch fiir Frei-
maurer von Bruder Sydow," 1845, p. 85, an orator
" If
speaks as follows : the structure of
humanity is
to advance, the old scaffolding which has hindered
the progress of the building must be pulled down,
even though all the powers in the world cling to it to

uphold it. That which is destined to destruction

must in the course of things be destroyed ;

and if

human powers resist this law, at the behest of fate a

stronger power" (query, the Chiefs of the Order?)

" will
appear upon the scene to carry out the eternal
decrees of Providence. The Reformation of the

Church, as well as the French Revolution, proves the

existence of this law. The old scaffoldings shall be
forcibly torn away and if this demolition is punish-
;

able by human law, it is nevertheless sanctioned by

the Eternal law which presides over the destinies of
the human race. Revolution is a crisis necessary to

development."
The same idea is presented in a less didactic and
"
abstract manner in the <f Disclosures (p. 25 seg.) t

where we read: "Nothing is difficult to him who

dares to undertake everything. The poison must be
ueutralised by means of its antidote, revolution must
 against Monarchy. 1 1 g

succeed to obedience, vengeance follow upon effemi-

nacy, power must grapple with power, and the reign
of superstition yield before that of the one true natu-
ral religion The spell has to be broken which
has so long held mankind in an ignominious depend-
ence, owing to blindness or false prejudice. The
idolatrous worship of tyrants, a degradation of the

worship due to the true Divinity, must be done away

with ; man, free by nature, must assist his fellow-men
in the recovery of their rights, the sacred heirloom of
them all. No means must be spared to regain liberty
and equality, so essential to man's happiness; with
unconquerable firmness and perseverance all must
strive to win them back. We may rest assured that
every crime committed in order to secure the good
ofall is an act of generous virtue, which, sooner or

later, cannot fail to bring a rich reward." On this

account the candidate for initiation is required to

swear implicit obedience to his unknown Superiors in
the Order. Barruel states that the oath administered
"
to him on his admission was as follows :
My
Brother, are you prepared to execute every command
you may receive from the Grand Master, even should
contrary orders be laid on you by King or Emperor,
"
or any other ruler whatsoever ?

Freemasonry has already on one occasion put forth

all itsstrength, with the object of kindling an univer-
sal conflagration we mean at the time of the French
;

Revolution, the waves of which swept far and wide

1
Barruel, "Memoires," &c., vol. ii.
p. 193.
 TnbSecret Warfare

threaVning to devastate the whole

,

Continent of Europe. Xnd even in our own day its

igncs fatui are viewed by an ambitious and tyrannical
Liberalism as beacp^rcjo warn us of danger, instead
of wandering lure us to destruction.
JUgnts^)
The
simultane#s^a*n^*^two great influences contri-
this state of things the pseudo-
;

Encyclopaedists in the world of

practical organisation of their prin-
)lcs in Lodges, without which the
the Masonic
wished-for result could never have been attained.
We are fully aware that not all the Encyclopaedists
were Freemasons. Voltaire himself only became a
member of the Craft when he was in his forty-eighth

year, on June 7th, 1778. One thing, however, is

certain, that their unaided efforts would no more

have been bring about the Reign of
sufficient to
Terror than a swarm of gnats to darken the sun.
It is, moreover, equally certain that these doctrines
had for some long time past been known to, and
secretly disseminated by, Freemasons ;
and when the
time for action came at last, they were openly pro-

claimed by them in the streets of Paris. The party-

leaders, Mirabeau, Sieyes, Gregoire, Robespierre,
Condorcet, Fauchet, Guillotin (of bloody memory),
Bonneville, Volney, Philippe Egalite, &c., had all

been initiated into the higher grades. The French

Revolution was nothing more than Freemasonry in
power; its work was crowned on Jan. 2ist, 1793,
by the death of Louis XVI, or, to borrow the Ian-
 against Monarchy. 1 2 1

"
guage of the time, Citizen Capet, last of the race of
"
tyrants." Even Roltech and Welker, in their Political

Lexicon," were constrained to acknowledge that Free-

masonry had a share in the French Revolution, and
exercised considerable political influence during the

period of the Restoration in France, Spain, Italy, and

other countries. Wachsmuth also remarks, in his
"
History of France during the Epoch of the Revo-
lution," vol. i.
p. 55, "that the literature of the time

immediately preceding that terrible event, the ten-

dency of which was to subvert Church and State,
found in Freemasonry a zealous and useful ally."

Such opinions are, of course, always expressed with

reserve, the caution with which they are worded being

plainly discernible ;
it will therefore be as well for
us to hear what the Craft, as the principal actor, has
to say about its own part in the drama enacted during
the last decade of the previous century.
Louis Blanc, a member of the Craft, gives us (in
"
his Histoire de la Revolution Francaise," vol. ii. c.

3), an idea of the manner in which Freemasons

laboured at the work of revolutionising nations. He
"
says : It is necessary to conduct the reader to the

opening of the subterranean mine laid at that time

beneath thrones and altars by revolutionists differing
greatly, both in their theory and their practice, from
the Encyclopaedists. An association had been formed

composed of men of every land, every religion, and

every class, bound together by mysterious signs

agreed upon amongst themselves, pledged by a

T 22 The Secret Warfare

solemn oath to observe inviolable secresy as to the

existence of this hidden bond, and tested by proofs
of a terrible description. These men busied them-
selves with the performance of fantastic ceremonies
and the practice of works of benevolence, recognising
amongst themselves no differences of rank, except
the Masonic distinctions of Apprentice, Fellow-Craft,
and Master-Mason. Thus, we find Freemasonry to
have been widely diffused immediately before the
outbreak of the Revolution. Spreading over the
whole face of Europe, it poisoned the thinking minds
of Germany, and secretly stirred up rebellion in
France, showing itself everywhere in the light of an
association resting upon principles diametrically
opposed to those which govern civil society. The
very plan chosen for the construction of its edifice

(namely, its internal constitution) was, on the part of

Freemasonry, a virtual condemnation of the ideas
and arrangements of the world around. The ordi-
nances of Freemasonry did indeed make great out-
ward display of obedience to law, of respect to the
outward forms and usages of profane society, and
of reverence towards rulers at their banquets the
;

Masons did indeed drink the health of kings in the

days of monarchy, and of presidents in the times of
republic ;
such prudent circumspection being indis-

pensable on the part of an association which threat-

ened the existence of the very Governments under
whose eyes it was compelled to work, and whose sus-
picion it had already aroused. This, nevertheless,
 against Monarchy. 123

did not suffice to counteract the radically revolu-

tionary influence continually exercised by the Craft,

even while it professed nothing but peaceful inten-
1
tions."

It was precisely these terrible revolutionary designs

of the Secret Society which induced its Provincial

Grand Master, the Prussian Minister Count von
Haugwitz, to leave it. In the memorial presented

by him to the Congress of Monarchs at Verona in

1830, which has since passed through many editions,

he bids the rulers of Europe to be on their guard
" "
against the Hydra." I feel at this moment firmly

persuaded," writes the ex-Grand-Master, "that the

French Revolution, which had its first commencement
in 1785,and broke out soon after, attended with all the
horrors of regicide, existed Heaven knows how long
before, having been planned, and having had the way
prepared for it, by associations and secret oaths."
As a proof that Count Haugwitz did not take too

gloomy a view of things, we will proceed to quote

from two official manifestoes of the Craft. We know
well that such speeches, especially if delivered in the

presence of great persons, overflow with affected and

servile loyalty, and are worded in direct opposition to

the real character of their secret transactions ;

but when
the waves of political agitation rise high, the veil is
at times somewhat incautiously lifted, and orators are

apt to say what they subsequently regret. Thus

after the eventsof February 1848, the Craft sang
1
"La Franc-magonnerie dans 1'Etat," p. 51 seq.
124 The Secret Warfare

songs of triumph at the open success of its secret

endeavours. A
Belgian Brother, Van der Heym,
"
spoke thus On the day following the revolution
:

of February a whole nation rose as one man, over-

turned the throne, and wrote over the frontal of

royal palace the words

'
the Liberty, Fraternity,
Equality,' all the citizens having adopted as their
own this fundamental principle of Freemasonry. The
combatants had not to battle long before the victory
over their oppressors was gained that freedom won
which for centuries had formed the theme of Masonic
discourses. We, the Apostles of Fraternity, laid the
1
foundation-stone of the Republic."
Brother Peigne, Worshipful Master of the Lodge of
" The People's Friends," uttered similar words about
"
the same time In our glorious Revolution of 1792
:

the Lodge of the Nine Sisters (Neuf Sceurs) gave

to the world men such as Garat, Brissot, Bailly,
Camille-Desmoulins, Condorcet, Champfort, Petion ;

the Lodge of the Iron-Mouth (Bouche de Per] gave to

itFouchet, Goupil de Prefeln, Sieyes the Lodge of ;

Candour (De la Candeur) Custine, the two Lameths,

and Lafayette. So great is the fertility of Free-

masonry, that she was able to produce all these great

minds, the lights of their age, without in any

way exhausting her vast resources. The words
'
inscribed on her banner, Liberty, Fraternity, Equa-
lity/ensured to France intellectual supremacy, and
were adopted as the national motto To us,
1 ere
Le Franc-mafon, i annee, p. 39, July 1848.
 against Monarchy. 1 25

Younger Brothers of the Craft, it belongs to show

T
ourselves worthy sons of our illustrious ancestors."
The Secret Society made itself very prominent as
the party of Revolution, not in France alone, but also
in Germany ;
and to it is to be ascribed the fact that
the triumphant shouts of the " Mountain " on the
left bank of the Rhine were
"
re-echoed by the noblest
spirits of the Fatherland," to use their own phraseology.
Only when blood began to flow like water did the
Brethren in Weimar, Gotha, Brunswick, Berlin, and
other places sober down. It was at that time (1794)

that the Berlin Directory of the United Templars

and Rosicrucians presented to the Government their
"
celebrated manifesto Almost before we were
:

aware of the presence amongst us of this destruc-

tive teaching,it had become the idol of a great
number of our Brethren. Here we have the source
whence sprang the extravagant theories as to
liberty and equality which are so thoughtlessly
carried into practice in our own day. Associations
within associations were formed, making strange
and novel use of the newly-found (?) treasure. One
great sect grew up well known to all, its exertions
2
beingf
o no more of a secret than its name. This sect
it which has honeycombed the ground beneath
is

our feet, and prepared our ruin We assert

1
Discourse pronounced on January 1st, 1849.
2 is that of the Illuminati, acknowledged by the collec-
This odious sect
tive body of Freemasons in Germany, when assembled at the Congress of

Wilhelmsbad, to be bone of their bone and flesh of their flesh. As one

scapegoat at least must always be found, it appears they were pitched
 126 The Secret Warfare

boldly, in the hearing of princes and peoples, that

the abuse of our League has given rise to all
the political and moral disorder now universally pre-

vailing. Apostate members of our Craft have ori-

ginated the revolutions of the past, and they will
be the authors of those of the future." Excellent,
true-hearted men ! You little knew your Order,
although you were, or rather becatise you were, its
ostensible chiefs. You believed it to be a club,
where you met to enjoy your wine, discuss the topics
of the day, and do one another a good turn an
opinion shared in by many thousands of your deluded
Brethren, even in the present day.
Some materials for the tremendous conflagration
which was destined to be kindled by the initiated
members of the higher grades are to be found even
in the lowest grade. Amongst other questions,
"
the Apprentice is asked on his reception What
sort of man should be admitted to the privileges
of Masonry?" The answer is, "One who is free-
born." The ceremonial requires him to wear
round his neck a rope in the profane world an
emblem of slavery. In order to call his attention

again to the emphatic word, the question is

"
repeated in somewhat different terms On what
do you ground your hope of admission?" The
"
correct answer to this is On my being free by

upon in the present instance to bear the blame of having kindled the
infernal flame of revolution. We ask them to whom is it to be ascribed
in France, Italy, Spain, and Portugal ?
 against Monarchy. 127

birth." 1 It often occurs that the aspirants to the

leathern apron are too much taken up with the

jugglery that goes on at the time to pay heed to

the principal word, and at a later period are quite
astonished at the Democratical intrigues of the

Lodge ;
but that does not matter in the least. It

has been said' that all the children of Adam are

either nine-pins, or the balls that knock them down.
Those who are not the latter can be made very
useful as the former, and fill excellently their place
in creation. It is no good trying to give a thin

skin to the Pachydermata. The following directions

bear on this subject: "In order to guard against
the disclosure of the designs of our Society through
dissatisfaction on the part of any member, we bind

every candidate by oath to the most inviolable

secresy, and enforce it by threats of mysterious
and terrible punishment ; but independently of the
oath, and in addition to it, it is necessary to dis-
guise the integral character of our teaching by means
of allegories, and deal out the amount of knowledge
to be imparted to each aspirant in a measure pro-
portioned to his receptive powers. We must never
1 Once for all, we give notice that the ritual of the lower or symbolical
" Instructions des trois
grades, as quoted by us, is taken from degres
symboliques ecossais du rit ancien et accepte," Paris, a la librairie
sonnique de Caillot,Rue St Andre-des-arcs, No. 57. The terminology,
about which so much fuss is made in popular writings, varies in the
higher grades, and is a matter of little moment, on which it is needless
for us to touch. It is best to regard these externals, as the Craft itself

regards them, as mere accessories and symbols, else the mask may be
mistaken for the real man.
1 2 8 The Secret Warfare

admit him at random into any particular class,

but only into a grade commensurate with such capa-
bilities as he has already given satisfactory proof of
"
possessing (" Revelations," p. 17).
If we cast a glance at the map of the world, and

pass in swift review its history since 1 800, it is

impossible to conceal from ourselves the fact that

a large number of sovereigns have had their thrones,
and even their lives, forcibly taken from them and ;

that in more recent days the most ancient and

sacred of all thrones that of the Holy Father has
been completely overthrown. The thing most to be
deplored is to see monarchy allowing Freemasonry
to use it as a tool when attacking other potentates ;

for the war

waged, not against any individual king,
is

but against kings in general, and what is wanted is

to establish an universal republic, in which God
shall be ignored. In the blind folly of their hearts
the persecutors of the Church have entered into a
tacit league with Freemasonry it affords them ;

ready help, places public opinion at their command,

supplies them with an enthusiastic band of fellow-
labourers. But let them not deceive themselves, the
workman will expect his wages and for these he
;

must wait until the last throne has fallen. We

are forced to admit, with deep regret, that, unless

appearances are altogether deceptive, the sun o

monarchy must soon and the saying of Nap
set,
leon be fulfilled, that Europe would fall a prey to

republicanism or to Cossack despotism.

i
 against Monarchy. 129

Formerly rulers were, at least, not afraid of pro-

hibiting that worst anomaly of political life a

Secret State within the State. In the year 1735
the States-General of Holland proscribed the Secret

League, and Louis XVI. did the same in France

two years later. The great Council of Berne pro-
scribed it in 1748 ;
Bavaria followed this example
in 1799, and its took place in 1845.
total suppression

The Regency of Milan and the Governor of Venice

issued commands to the same effect in 1814; John
VI. of Portugal interdicted
Freemasonry in the
strictest manner in 1816. His prohibition was re-
newed in 1824, but did not long remain in force;
at any 1845 the Craft has been greatly
rate, since
on the increase in that country, and has become a
powerful political agent. In 1820 several Lodges
were closed Prussia on account of political in-
in

trigues ;
and in the same year Alexander V. banished
the Order from the whole Russian Empire. A
similar occurrence took place four years later in
Modena and Spain. At the time of the Congress
ofVerona the existence of the Secret Society was
menaced in almost all the states of Europe. But,
after all, what has it become in our own day ? the
terrible noli me tangere, which neither statesmen nor
authors dare to touch.
 CHAPTER VI.

THE GREAT SECRET AND THE THIRTIETH SCOTCH

1
DEGREE (KADOSCH).

THE designs of the Secret Society in regard to the

political reorganisation of humanity have, in the last

chapter, come before the reader in all their terrible

reality. But the more easy-going Masons frequently

allege, in apology for these hellish plans, that the

Society not responsible for them collectively, since,

is

originating in an abuse of its rules on the part of

individual members, and only appearing under cir-
cumstances of extraordinary excitement, such plots
cannot be laid to the charge of the whole body. We,
on the other hand, are prepared to prove that these
excuses will not hold water, because the frightful

1
We draw our information from Barruel, " Memoires du Jaco-
binisme," especially vol. ii. pp. 199-226. The testimony of this author
is the more valuable on account of his having, shortly before the French

Revolution, been admitted to the grade of Master-Mason, although

exempted from the customary oath, and on account of his having had
intercourse with Masons of the higher grades at a time when the

severity of the rule respecting secresy was somewhat relaxed. It is,

moreover, in strict harmony with that of the Thuileiir, to which we

have access, and whence we also draw much of our information,
although, as its circulation was limited, our author does not appear to
have met with it. The authority of this work, however, the title of
 The Secret Warfare. \
3 1

seeds of democracy are secretly sown broadcast,

although with the knowledge of only the select few.

When the degree of Master-Mason is about to be
conferred on any candidate, the Lodge is draped with
black, the hangings are strewed with deaths'-heads
and tears ;
in the centre of the hall is placed a coffin
draped with black, and raised upon five steps the ;

Brethren stand around with tokens of grief and

revenge. The Masonic legend in explanation of this
runs as follows Solomon, the embodiment of human
:

wisdom, gave the plan for the erection of the Temple ;

Hiram, of Phoenicia, furnished the materials; Adon-

iram, or Hiram Abif (Abiv = his father), superintended
the building, and paid their wages to the Master-

Masons, Fellow-Crafts, and Apprentices. One even-

ing, when Hiram was about to close the Temple, a
Fellow-Craft demanded of him the secrets of the
Master-Mason. To each of the three classes a secret
password had been communicated, for the purpose of
mutual recognition, which they were never to divulge ;

and now three of the Fellow- Crafts, determined to

which has been previously given in full, is indisputable, as it was issued

by the Craft, although not given to the public. In the third place, we
have made use of the Little Catechism of the three lowest grades of
Freemasonry (" Instructions des trois degres symboliques e'cossais,"
Paris). We may also remark that no substantial difference occurs in
the rites of Freemasonry, or in its ulterior aims ; trifling variations

only appearing with regard to formalities and unimportant regulations.

Further information on this point may be found in Barruel, pp. 227-
247. We have carefully collated the Hebrew words with the original,
and corrected them accordingly, as far as the various orthographic and
vocalic errors allowed us to do this.
132 The Secret Warfare

obtain possession of the secrets of the Master's

degree, conspired on the evening in question to ex-

tort from Hiram at any cost. Upon his refusal to
it

betray his trust, he received from the Fellow- Craft a

heavy blow upon his head he rushed to the south;

door, where he was accosted by a second ruffian in a

similar manner he finally staggered to the east door,
;

where the third conspirator was posted, who, on re-

ceiving a like reply to his demand, finished his victim.
The three murderers buried the corpse beneath a heap
of stones, marking the place by means of a sprig of
cassia. Solomon, full of concern at the loss of Hiram,

sent other Masters to search for him. The body was

at length found, in an advanced stage of decomposi-
tion whereupon one of the party exclaimed, Mac-
;

benac! that is, the interpretation of the Craft,

in

"The flesh is rotting from the bones;" or, more

correctly, Mac-ben-akah, i.e., "The son of sorrow is

falling into corruption." For fear lest Hiram might,

have divulged the secret word of the Masters, it was
agreed to abandon it, and adopt in its place Mac-
benac, which became the new word of the Masters'
degree, and is regarded by the Craft as sacred,
still

being employed by Master-Masons only in their

foolish ceremonies. The meaning of the fable is this.

Every Master-Mason is entrusted with a twofold

commission First, to seek for the lost word, which
he finds in the higher grades to be Jehovah, i.e.,
natural religion and secondly, to revenge the death
;

of Hiram, of which the Masters' sten is a constant

 of the Freemasons. 1
33

memorial; this consists in a feigned stab with the

thumb, the four fingers being stretched out meanwhile

horizontally, at a right angle. The candidate for the
Master's degree is extended on the ground, to repre-
sent the murdered man, and slowly raised up at the
sound of the above-named word. * The son of sorrow
(man) is falling into corruption (in the profane world) ;

but who is to blame for this ? In the thirtieth degree

of Freemasonry, the most important of all, this ques-
tion is clearly answered.
At first the new-made Mason
is only allowed to

hear the words Liberty and Equality occasionally,

but when his ears have grown familiar with them,
at least in the Lodge, and he has learned secresy,
then he is raised to the grade of Master, and hears
for the first time of a Founder, whose murder has to

be revenged the succeeding grades, especially those

;

from the ninth to the tenth upwards, accustom him

to the idea of vengeance, so that it finally becomes
habitual with him. A thousand dreadful oaths
)ledge him to preserve the secret at any cost ;
and
by the time he is made a Rosicrucian, provided he
be fully initiated, he will have abandoned his belief
in Christ, and in all revealed religion. To sum up
all in a word, he will have become an out-and-out
materialist. If he gives proof of possessing the
needful qualifications, he may _
at length in the

1 We are acquainted with the appointed ceremonial, but omit it as

immaterial. The letters M. B. are also embroidered upon the Masters
apron.
134 The Secret Warfare

thirtiethgrade receive the titles of Grand Inspecteur,

Grand Elu, Knight Kadosch (or Knight of the White
and Black Eagle). The official manual, the Thuileur t

states the required age for admission to be "a cen-

"
tury and more," or that of a person past reckoning."
This fact amply proves that admission is only granted
to a chosen few, who are dispensed with regard to age,
whilst the rejected candidate is refused on the score
of his being too young. This grade is frequently
conferred on those who do not belong to the Scotch
rite,as a merely honorary degree, persons whom it
isconsidered advisable to dupe being admitted to it.
It is divided into about six subdivisions, expressed

with more or less intentional vagueness according to

the end to be served. The grade, as adopted by most
of the French Lodges, is very much softened down.
In other words, many are received into this grade as
an honorary distinction, and with a merely nominal
admission, without being really initiated into it.
" "
The word Kadosch means holy, sanctified,

purified. However, let no man on this account

entertain the idea that Knights of the Black and
White Eagle aspire to peculiar sanctity the word ;

is only intended to express that they are the elect,

the privileged ones, who have been purified from

every taint of prejudice. This grade is the ne plus

ultra of the Scotch rite, the three following ones

being merely honorary, intended for exalted person-

ages, and being quite separated from the general
machinery of the Order.
 of the Freemasons. 1
35

The ceremonies attending admission into the eighth

grade are terrific, and read like a preparation for the

scaffold. Barruel writes concerning them (p. 219),

"
Several Masons initiated into the mysteries of the

grade in question have informed me that no natural

or artificial horrors are left unemployed to test the
fortitude of
the aspirant. Montjoie mentions a
ladder, which the Duke of Orleans had to ascend,
in order to cast himselfheadlong from the summit.
But that is Let the reader imagine an under-
not all.

ground structure, from which a species of narrow

tower leads up into the Lodge. The candidate is
conducted to the bottom of this pit, through all sorts

of chambers, where everything is calculated to inspire

dread. Arrived below, he is locked in, bound and
throttled. Left alone in this condition, he presently
feels himself raised up by means of machinery, with
sounds which strike terror to the heart. Suspended
midway in this gloomy shaft, he rises slowly, the

process sometimes occupying several hours, only to

fall again, as if the lift had given way and he is
;

compelled thus alternately to rise and fall, enduring

the repetition of these horrors without uttering a cry,

or evincing the least sign of fear. Freemasons have
assured me that it was impossible to give an accurate

description of these ordeals, for the head grew dizzy

at the bare remembrance of them, and indeed at
the time it was found indispensable to administer

strengthening draughts to the unfortunate sufferer, to

keep up his physical forces at least, although it was
136 The Secret Warfare

impossible to prevent the brain from reeling. Besides

this chamber of horrors, four apartments are neces-

sary for the ceremony of the reception of a Kadosch.

The first is hung with black, a lamp within a triangle
is suspended over a trapdoor, casting its light on a
flight of steps leading down into a cellar, into which
the candidate is cast. There he finds a coffin, and
deciphers the inscription, The man who can over-
'

come the terrors of death, shall arise from the

bosom of the earth, and claim to be initiated into the

great secrets.' The second apartment is hung with

white in the foreground are two urns, one filled
;

with burning incense, the other with flaming spirits

of wine, which latter lights up the chamber into
which only the high-priest may enter. The third

apartment hung with blue, the canopy being

is

bespangled with stars, and the whole lighted up by

three yellow wax tapers. The hangings of the fourth
are red and white columns : in the east stands a
throne, and above it a crowned two-headed eagle,

holding a dagger in its talons, and wearing round its

neck a black ribband, to which a triple cross is sus-
pended ;
on its breast is a triangle containing the
words, Nee proditor, nee proditur, innocens fovet.

(Neither betraying nor betrayed, in innocence he

cherishes) probably, his designs. From the wings
of the eagle hang down draperies of black and white
velvet strewed with red crosses, and forming a tent.
Behind the throne are two banners crossed ;
one white,
with a green cross bearing the inscription, '
God wills
 of the Freemasons. 1
37

the other black, with on one side a red cross, on

'

it ;

the reverse a double eagle holding a dagger, accom-

'

panied by the words, Conquer or die double !

'
A
ladder is also placed in this apartment"
Only the most childish simplicity can regard these

preparations, which we transcribe exactly as they

are given in the Thuileur, as nothing more than a

meaningless pageant, a much ado about nothing ;

indeed, such persistent blindness could not be other-

wise than culpable. What an outcry there would be
if but a fourth part of these heraldic emblems and

strange devices boding murder and destruction were

to be found within a convent What Religious
!

Order demands of its subjects such blind obedience

at all risks ?

If the candidate has stood the ordeals intended to

test his implicit obedience and absolute secresy, and
has proved his readiness, if need be, to persist in
them until death, the mask is completely thrown
aside. It is no longer Adoniram or Hiram whose

death cries for vengeance the three Fellow-Craftsmen

;

are not the real traitors against whom implacable

hatred has been sworn. The two great institutions
of the Christian world now stand out in terribly
bold relief as the objects to be pursued and annihi-
lated by the deadly hatred of the Craft, in order to

inaugurate the return of the pretended Golden Age

of Liberty and Equality, when man, long moulder-
ing alive in the grave, shall be quickened as on the
Easter morn of the Resurrection, and clothed once
138 The Secret Warfare

more in full dignity and glory. Let us listen to the

Thuileur, which, though it tells us little, speaks in no

ambiguous terms.
"
The grade of Kadosch commemorates the sup-
pression of the Order of Templars by Pope Clement
V. and Philip the Fair, together with the murder of
the Grand Commander Jacques Molay, who was
burnt alive on March n, 1314. On the final initia-
tion of an Adept, the scene changes there is no ;

more talk of Hiram and his tragic end. For this

allegorical personage is substituted Jacobus Bur-

gundus Molay, whose death the Adept is to revenge,
either figuratively on the authors of the crime, or

implicitly on those who now deserve a like fate (sur

qui de droit)"
In that part of the Catechism of Freemasonry
which Knight Kadosch, we find the fol-
refers to a
"
lowing questions and answers Q. At what hour
:

was the Lodge opened ? A. At nightfall. Q. Whom

do you recognise ? A. Two persons worthy of
abhorrence. Q. Name them ? A. Philip the Fair
and Bertrand de Goth (sic) Clement V." (evidently
Bertrand d'Agoust, Archbishop of Orleans, after-
wards Pope Clement V.)
We cannot fail to perceive that Clement V. and
Philip the Fair both directly or indirectly concerned
in the Grand Commander Jacques
the death of

Molay, and now long since dead cannot in reality

be the personages indicated as the object of the
 of the Freemasons. 139

sinister vengeance of the League ;

but they stand
for those who, in the present day, are vested with
the chief ecclesiastical and secular dignity, and
consequently for all their adherents, whether called
Jesuits or Ultramontanes, Legalists or Reactionaries :

all natural foes of the Craft. What clear light this

throws upon the shameful conduct of the Duke of
Orleans towards his royal cousin Louis XVI., and
upon the proceedings of Mazzini and Garibaldi !

How amply it explains many of the sad events in

recent times and in our own day!
According to the Thuileur, the thirtieth grade has
two subdivisions or
points, that of the Knights of the
Black Eagle and that of the White, or Kadosck.
The passwords or signs of both these grades serve
to confirm what we have already said ;
at the same
time, we must call the reader's attention to the
fact that the Thuileur since some words might
prove dangerous, as hinting too plainly at bloody
vengeance adds another rendering (preceded by
the word ecrivez) which alters the meaning of the
first, or mitigates its force, giving to it, at any rate,

a false construction.
The password of a Knight of the Black Eagle,
Menachem (comforter) Answer, Nechemiah (greater
:

consolation). Or sometimes Nika (Niccah, he

slaughters), Maka (Maccah, massacre), to be written
Nekam (he revenges), Makah (probably Maccah, as
above).
140 The Secret Warfare

WORDS PECULIAR TO KNIGHTS OF THE WHITE

EAGLE, OR KADOSCH.
"
At
the reception of a Kadosch, a mystic ladder
comes which the neophyte is required to
into play,
ascend and descend. The ladder is symbolic each ;

round represents some virtue (?). Of these we will

give the several names, with their corrected mean-

ing.
1st Round Tesla Cades (probably Thisleh Ka-
desch, i.e., Thou shalt be silent, accursed one Write !)

Tsedakah (Zedakah, justice).

2d Round Charlaban (the white is burning, either

a reference to the dazzling whiteness of Molay's pre-

sumed innocence, or intended to convey a threat
against the Pope, who is clad in white). Write, Schor
Laban (albus bos = the white ox), a metaphorical

expression for candour (!).

^d Round Motech (motech, thy death). Write,

Mathok (dulcedo, is sweet).
AfthRound Emmunac (emunah, truth, firmness).
Write, Emunach (veritas).
5// Round Choemul Seal (ghemul scheal, schaal
Retribution demands it). Write, Hamal saghia
(labor magnus more probably Hamal seghiah, a
;

false and wearisome road) paraphrased in the follow-

ing words, Progress in virtue (!).

6th Round Sabael (if be correct, this

this spelling

word is a blasphemy with which we will not disgrace

our pages ;
if written Zeba El, it signifies a Band of
 of the Freemasons. 1
4r

Warriors, or the Hosts of the Lord). Write, Sabbal

(onus), betokening Patience (!).
7th Round Choemul Binem Rabira (probably Their
retribution is fourfold). Write, Ghemul, Binah, The-
bunah (Retributio, Intelligentia, Prudentia = Retribu-
tion, Sagacity, Prudence).
The Shafts of the Column On the north side,
Oseb Eloah (he who apostatises from the highest).
Write, Oheb Eloah (Deum amans, He who loves the
highest), love of one's neighbour.
1
On the south
side, Oseb Scherabal (Oseb sar abel, i.e., he who
falls away from the Prince of Misery). Write, Oheb
Kerobo (Propinquum ei amans, Brotherly love). Pro-
perly Oheb Rerobo, i.e., a Friend to his neighbour. 2
The sacred word Nekam Adonai (the revenge of
is

the Lord) this;

word is common to the Knights
^adosch of every land, whether Sweden, Germany,
Prussia, England, or France.
Password on Entrance Nekam (to revenge).
\nswer, Menakem (revenger.) On going out, Phaal
)ol. Answer, Pharas Col. These two mottoes are
likewise incorrectly interpreted by the Thuileur as
leaning operatum est omne, explication est omne i.e.,
\\ is done, all is explained. They signify rather,
'.e does everything, he destroys everything.
1
According to the opinions of Freemasonry, to be developed later
),
man has taken the place of God.
2
The names of the Pillars were probably intended to form a phrase.
If this supposition be a right one, the northern one would signify, He
/ho forsakes the Highest loves him who is really
highest i.e. man ;
ind the southern pillar, He who forsakes the promise of misery is a
ae friend to his fellow-men.
142 The Secret Warfare

The working-hours of this grade are from nightfall

i.e., nine hours after noon until daybreak. In the

vestments of a Kadosch we constantly meet with
the eagle holding a poniard in his talons, the motto
"
Conquer or die," the crossed swords, the sash of
crimson and gold with a dagger, or the dagger
attached to a riband and purple rosette.

These hieroglyphics, transcribed literally from

the official manual, have intentionally been given at

length, and we leave the reader to draw his own

inference from them. Barruel had not access to this
source, but from other writings, and from personal
intercourse with Masons of the higher grades, he was
led to form for himself this conclusion, namely, that
"
the grade of Kadosch is the soul of Freemasonry,
and the final object of its plots is the reintroduction
of absolute Liberty and Equality through the de-
struction of all royalty, and the abrogation of all
"
religious worship (p. 222). He tells us, moreover,
that when a friend of his boasted of being", as a

Rosicrucian, in possession of the entire secret of Free-

masonry, he drew the man's attention to the fact
that, in spite of having reached that exalted grade,
he was far from having attained the highest point,
proving this by laying before him the hieroglyphics
of the Craft, and thereby forcing from him the con-
fession that he was ignorant of their meaning, and
 of the Freemasons. 1 43

had asked in vain to be made acquainted with it,

but believed them to be of much the same nature as

"
the Square, the Trowel, &c. I know," Barruel
"
proceeds to say, that my friend had only to take
one step more in order to see his mistake, and I
therefore gave him the instructions necessary for
reaching that grade, in which all attempts at decep-
tion are once and for ever abandoned, and no self-
delusion is possible as to the ulterior object of the
grades which are still more advanced. He himself
was far too anxious for thorough enlightenment not
to employ at once the means I pointed out to him,
especially as he wished to dispel my supposed pre-
judices against the higher grades. few days later A
he entered my room in a state of which his own words
will give the best idea.
'
O my dear friend !' he ex-
claimed, what you said was indeed true only too
'

true. What was I thinking of ? Good heavens what !

was I thinking of?' He could say no more, but kept

on reiterating his former exclamation, '
What you said
was indeed true but do not press me
; further, that is

all that I can tell you.' . . . .

'
O my poor friend !
'

I replied, 'it is I who ought

beg your pardon to ;

you have just bound yourself by a terrible oath, and

I am really to blame for it. But I assure you, when
I advised you as I did, I forgot all about the oath,
or I should have spoken differently/ .... That
man had lost all his fortune in the Revolution, and he
admitted to me
compensation had been
that full
'
offered to him, but only on certain terms. If I
 144 The Secret Warfare
'

consent,' he said, to go to London, Brussels, Con-

stantinople, orany other town I please, my own
wants, and those of my wife and children, will be

amply provided Well and good,' I remarked,

for.'
'

but probably under the express stipulation that you

'

preach Liberty, Equality, and red-hot revolution/

'

Exactly so/ he answered, but that is all I dare tell

'

you. Good heavens what was I thinking of ? For

!

goodness' sake, ask me no more

questions That !
' *

was quite enough for me/" says Barruel in conclusion :

and he evidently remained firmly persuaded that in

their secret heart many members of the higher
grades detest bitterly the occult designs to which, in
spite of their good intentions, they have fallen
victims, and would be even more willing than was
them, if the solemn
his friend in question to disclose

obligation laid upon them did not render their doing

so a matter of serious risk to themselves.
The fanatical advocate of Freemasonry and of the
rights of man, Condorcet, so notorious at the time

of the French Revolution, lays down very fully in

"
his chief work, Esquisse des Progres," &c. (especially
epoque 7 and 8), the principles with which a Kadosch
is supposed to be imbued. He endeavours to make
his readers see how grateful they ought to be to the
ancient secret societies, especially towards the

Order of Templars, " whose peaceful and inoffensr

mission it was to preserve intact in a small circle of
initiated a few primitive truths to serve as a sure
antidote to the dominant prejudices of the day." In
 of the Freemasons. 145

the terrible revolution he beholds the long-prepared

and long-looked-for triumph of the Secret Society ;

the death of Molay he regards as a brutal act of

barbarism. According to his ideas, the members of
the Craft may be compared to sages " standing by,
full of virtuous indignation at the sight of suffering
nations, the very sanctuary of whose conscience is
not safe from the oppression of kings of kings, too,
;

who are themselves the superstitious slaves or

political tools of an encroaching priesthood
These Secret Societies are composed of noble-
minded men, who make bold to investigate the
foundation on which power and authority rest; who
unveil to the people the important truth that
freedom is their inalienable inheritance ;
that there
exists in favour of tyranny (i.e., royalty) no pre-

scriptive title, no contract whereby a nation is irre-

vocably bound to any one family that those placed
;

in authority, whatever their function or jurisdiction,

are the official servants, not the governors of the

people ;
that the nation must ever retain in its own
hands the right of withdrawing the authority it alone
has conferred, should abuse be made of it, or should
it be no longer found conducive to the public in-
terests in a word, that with the nation rests the
;

power to depose or punish its appointed officials."

The mind of the Kadosch may be still more plainly
gathered from the wild appeals to the swords of the
Brethren made by Bonneville ("Esprit des Religions,"
p. 156 seg.) "Traverse with one bound the cen-
K
146 The Secret Warfare

turies of the past, incite the nations to pursue Philip

the Fair kings) with their vengeance
(i.e. All of !

you, whether Templars or no, help a free people to

build in three days an immortal temple to Truth !

Down with the tyrants ! Earth must be freed from

them!" 1

However often we may be assured that the ritual

of the thirtieth grade, as practised at present in
France and elsewhere, has been greatly softened
down, i.e., that there is no longer any question of
bloodshed,
2 we find it nevertheless impossible to
abandon our opinion that the real and essential
character of the secret teaching remains unaltered,
and that the best we can hope for is, that humanity
may spared a repetition of such sanguinary
be
spectacles as the death of Louis XVI. But besides
the material act, there is, so to speak, a moral de-

capitation possible for kings and priests, if religion

be trodden down into the mire, and hereditary
monarchs either chased from their own dominions,
or made the slaves of an imperial convention, the
decrees of which they must perforce obey, if the
continuance of their own existence is to be a thing
3
possible.

1
Barruel, pp. 274, 275.
2
The same is said in the T/iuileur, p. 104 "Celui (le but) qu'ont
adopte la plupart des loges de France, est entierement mitige."
"
3
The following expression of " Brother Louis Blanc's sentiments
respecting the years immediately preceding the first French Revolution
" Thanks to its clever system of
may be interesting in this place :
 of the Freem asons. 1
47

mechanism, Freemasonry found in princes and aristocrats patrons

rather than enemies. Even monarchs, as for instance Frederic II. of
Prussia, have condescended to handle the trowel and tie on the apron.
And why not ? As the existence of the higher grades was carefully
concealed from them, they only knew as much of Freemasonry as
could be revealed to them without danger." "Lettres a un Franc-
ma9on. extraites du Bien Public" Brussels, 1855, p. 74. Also "La
Franc-maconnerie dans 1'Etat," p. 37.
 CHAPTER VII.

THE WAR CARRIED ON BY FREEMASONRY AGAINST

SOCIETY.

THE project of a future and universal Red Republic

lies at the heart of Freemasonry, it is its legitimate
offspring, not a bastard child sprung from the heated
brains of a few individuals, who have misapplied the
rules of their Craft, rules pretending to be of the
most lamblike innocence. If the worthy Brothers
forming the Party of the Blues do not see things as
we do, they have only themselves to blame.
The deductions of logic and the experience of
history combine to teach us that political radicalism
infallibly leads to socialism nor does Freemasonry
;

tell a different tale. A

democratic republic is its
ideal, and the socialist agitation of our own day is
from beginning to end a fruit out of its garden, a
weapon out of its armoury. We will now bring for-
ward the principles, the ceremonies, the utterances,
and the proceedings of the Craft, in order to estab-
lishthe truth of this proposition.
i. If we examine the fundamental principles of

Freemasonry, we shall find socialism, and to a certain

extent communism, are both secretly and openly
 Freemasonry against Society. 149

taught, and proclaimed to be the normal and legiti-

mate condition of society, in comparison with which
the existing social order is an abuse of power, and a
fruit of rapacious violence. Liberty is the first idol
worshipped by the Craft, but this liberty can never
be anything more than a dream so long as differ-
ences of rank, and the bulwarks that support them,
that is, the property of individuals remain intact.

Although the inhabitants of a State may be repre-

sented a thousand times over as possessed of equal

rights in the eyes of the law, the projects of emanci-

pators will always prove illusory, so long as the few
are rich and the many poor. Those who adopt as
"
their motto the word Freedom," in the naturalistic
sense in which used by the Craft, must, if they
it is

would be consistent, regard inequalities of rank and

social position, especially those of property, with as
much abhorrence as they would a hostile garrison in
the heart of their own A
long series of
country.
initiated Masons had, in 1790, already discovered
this we mean the Society of Equals of the Pantheon,
;

led by Babeuf, Darthe, and Sylvan Marechal, the two

former of these chiefs being called upon to show
their fidelity to their principles by suffering the

penalty of the guillotine (1796). Therefore Free-

masonry recognises no diversities of rank, or, to use
its own words, "the design of the League is to
reunite that which social convulsions have severed."
It desires toremove the inequalities of rank as one
of the " original causes of the grievous and innu-
150 The Secret Warfare of
merable evils which afflict mankind." The abolition
of royalty, of the aristocracy, of the priesthood, and
of every form of worship, are only the first steps
on the path of this psuedo-freedom. If, as another
primary condition of his personal emancipation, man
be required further to cast off the fear of God if he
be viewed in the light of a citizen of this world alone,
he has every right to claim his share in the common
Mother, and poverty thus becomes a disgraceful
"
bondage, and the wealth of the upper ten thou-
"
sand a glaring injustice. The second idol of the

League Equality, likewise understood in a purely

is

naturalistic sense, not merely equal participation in

rights and duties, but also in the enjoyments of life,

as those are bound to admit whose highest officials
"
lay down maxims such the following
as Free- :

masonry regards all mankind as creatures of the

same race, citizens of the same world, proprietors
of the same earth, children of the same Mother."
The principles of Christianity teach us that riches, if
lawfully acquired, may be rightfully retained, nobody
having a better right to contest their possession
than that of any other gifts and superiorities,
mental or physical only they lay upon their pro-
;

prietor the obligation of a more large-hearted bene-

volence towards his needy fellow-creatures. Very
different are the views of the true Mason. He
regards the possession of riches as nothing more nor
less than criminal covetousness for ought not the
;

good things of the world to be common to all ?

 Freemasonry against Society. 151

Let us give their own words "

It is for
Equality to
produce that delightful peace and mutual confidence
which is so intensely to be desired, but at the same
time so utterly incompatible with avarice for does ;

it not tend to paralyse its rapacious efforts, and

restore to man the common use of all those good

things, the possession of which is a source of so much

anxiety, and their loss the cause of so much grief?"
Even the inequality arising from difference of intel-
lectual endowments is objected to, and the following
"
proposition laid down : In earlier times the absurd
opinion prevailed that the intellectual superiority
and greater mental acuteness of a portion of man-
kind entitled them to claim a tribute of esteem and
veneration at the hands of other and inferior men.
But the fact that his fellow-man is more gifted than
himself cannot justify any one in an act of idolatry.
The jealous God who created man will allow no one
to usurp a share of the worship due to Himself, and
He rejects as impure the incense of adoration offered
to Him if the least grain finds its way to the altar
of afrail and perishable idol, utterly
unworthy of so
exalted a tribute. In a word, to recognise in a
fellow-man anything more than an equal is a degra-
dation of human nature, a violation of human rights,
a trampling upon the dignity of mankind " (" Reve-
lations," pp. n, 12). Thus what is wanted is a com- ^

plete levelling of mankind we are to have no more

:

varieties of rank, of richand poor, of learned or un-

learned. The coward and the hero, the king and the
 152 The Secret Warfare of

beggar, the fool and the philosopher, the saint and

the sinner, all are equal, and it is an act of pro-

fanity to pay more respect to the one than to the

other ! Those who work in the same shop must all

enjoy the same position, and receive the same wages ;

the most skilled artisan does not deserve a single

word more praise nor a morsel more bread than any
of the others. This last principle has already made
its way down to the lowest strata of society ;
for

instance, the Paris ouvrier watches with Argus' eyes

lestany inequality of wages should creep in, lest
a more skilful hand receive a son over and above
the earnings dealt out to his slovenly and ignorant
comrade ;
and this state of things is justly deplored
as boding the imminent ruin of real and useful
industry. What would become of virtue, of scien-
tific research, of all that ennobles
man, if this
Liberty and Equality were transferred from the
dark recesses of the gloomy Lodges into the broad
daylight of the market-place, and the glare of the
crowded thoroughfare ? If this our condemnation
be thought somewhat too severe if it be objected ;

that the maxims we have been discussing may be,

after the ravings of a few misguided Brethren,
all,

for which they alone should be held responsible, we

answer that Liberty and Equality, as they are under-

stood by Freemasonry in the sense just explained,
are the sacred Palladium of the Association they ;

/ constitute its very soul and spirit. But our assertions

restupon more convincing proofs than any brought
forward as yet, and we now proceed to examine
 Freemasonry against Society. 1
53

2. The ritual common to the Craft. Every ac-

"
cepted candidate is called a Brother/' and treated
"
as such, his position in the " profane world being no
longer recognised.
" We men are all Brethren, all kinsfolk are we,
We know no distinctions of rank or degree ;

And the Brother adorned with riband and lace

Owns as Sister the maiden of lowliest race."

This Brotherhood is not merely an image of the

friendship supposed to prevail amongst members of

the Craft (a friendship well known not to be of a

very ardent description), or of the equality of rights

to which they are admitted. It is also an appropriate
expression of social equality, as it can only exist
amongst the members of a family, and of the equal
claim possessed by all men to enjoy the pleasures of
this life and the produce of the earth. Practised, in
the first Lodge, of which the four
instance, within the
walls represent the four quarters of the globe, its true
aim is to reform and regenerate the whole world.
Some may perhaps allege as an objection that the
various grades of Apprentice, Fellow- Craft, and
Master-Mason betoken disparity of rank. This is not
so these only show a difference in the degree of
;

initiation in the exoteric teaching, and correspond to

differences of age in the outside world. The Ap-
prentice is the "Brother" of the Master; he
sits at

the same table with him, and partakes of the so-called

love-feast, whilst passing, perhaps unconsciously,

through his noviciate in the Order of Democracy.

154 The Secret Warfare of

Every Freemason wears an apron, square, &c. in

short, the implements of his Craft for only fellow-

workers can be Fellow-Craftsmen. Social democracy

has adopted the Scripture maxim, " He that will not
work, neither let him eat." The apron, as a token of
obligatory labour, is met with in every grade ; even
the " Sovereign Prince of the Royal Secret," in the

thirty-second Scotch grade has his apron of white,

doubled and decorated with crimson. Thus the world
is to become one great city of workmen this cherished :

idea of the "International" apparently comes from

the same source as that association itself.
But the most unequivocal testimony is that afforded

by the ceremony of reception. The candidate is

deprived of all metal, and stripped of all clothing
except his drawers, shoes, and stockings; his
shirt,

left breast and left knee are made bare; his right
1
heel is slipshod. This absurd figure then enters the
Lodge, a fitting type of the class of worthies which
we have the opportunity of admiring on the occasion
of every street-fight. Here he receives the apron,
with which every Brother is invested all stand ;

around attired in the same costume, as labourers all

doing the same work, eating at the same table, re-
ceiving the same reward. In the ritual peculiar to
the great Lodge in Berlin (Sarsena, 93) we read
1
To these ceremonies the questions addressed to the Apprentice
"
refer: Q. How were you prepared for admission? A. I was
neithernaked nor clothed, I was deprived of all metal, a cable-tow
"-
put round my neck, and thus I was conducted to the temple.
V. Instructions des trois degrcs, p. 8.
 Freemasonry against Society. 155
"
Q. Why had you to appear neither naked nor
clothed? A. In order to intimate to me that splen-
did apparel dazzles the populace, but the truly
virtuous man rises above such vulgar prejudices.
Q. Why
were you deprived of all metal? A. Be-
cause money is an emblem of vice, and the true
1
Mason should possess nothing of his own." What
more could any one want to prove beyond a doubt
that Freemasons esteem the possession of personal

property as being no better than theft ?

When one of the softer sex appears in the Lodge,
she is greeted by all Masons as their Sister. We will
not inquire whether this universal sisterhood could be
tolerable toany modest woman in a purely naturalistic
bond such as this; but the fact remains that Lodges
for women have existed for years, and that their
members are treated as Sisters in the Lodges of men.
1
These were considered too outspoken for later times,
instructions

Thus, we find a dif-

especially after the failure of Babeuf's attempt.
ferent version given in the "Instructions," p. 13, which affords an
"
amusing specimen of the mummery practised in the Lodge Q. :

Why were you deprived of all metal? A. Because on the building of

the Temple at Jerusalem no sound was heard of axe, hammer, or other
metal tool. Q. What was the reason of this ? A. In order that the
of the temple might not be polluted.
sanctity Q. How was it possible to
complete that structure without the aid of such implements? A.
The materials were prepared in the forest of Lebanon, conveyed on
carriages, and set up by means of mauls prepared
for the purpose.

Q. Why were youslipshod? A. Because the place of my admission

was holy ground, of which God said to Moses, ' Put off the shoes from
thy feet, for the place whereon thou standest is holy ground.'" In
this version the gist of the whole lies in the answer given in italics ; the
rest is all by-play. He who has a true vocation apprehends its real

meaning the well-meaning simpleton, duly impressed with the sacred

;

character of the Lodge, looks no lower than the surface.

156 The Secret Warfare of

Let the reader reflect on what would be the probable

effect on the institution of marriage of a consistent
carrying out of this idea of Sisterhood. Can there
be any doubt that the decree issued by the Paris
Commune of incendiary memory, abolishing wedlock
and authorising free love, originated in these laws of

licence ? And
the dissolution of family ties, known
to be the avowed object of the efforts of Socialism
in the present day, is not this, too, the final develop-
ment of a long-laid scheme ? If so, we need not
wonder when we hear children claimed as being the
property of the State, nor will it surprise us to find,
on occasion of the laws regulating school inspection
passing through the Berlin Parliament in 1872, how
certain journals asserted, with brazen effrontery, that
school supervision belongs exclusively to the State,
without being at the pains to support this axiom by
any proofs.
In the following questions and answers we meet in
the Apprentice degree with the same idea as to the

equal right of all men to the enjoyments of the

"
earth :
Q. Where is the Senior Warden placed ?
A. In the west. Q. Why so ? A. As the sun sets
in the west, so the Senior Warden is placed there to
close the Lodge, to pay the workmen their hire, and
dismiss them to their homes with feelings of content
"
and satisfaction (" Instructions," p. 5). And at the

close of the Lodge the question addressed by the

Worshipful Master to the above-named dignitary has
"
a similar import Q. My Brother, are the workmen
:
 Freemasonry against Society. \
57

" "
content ? The answer runs thus :
They declare
it at both of the pillars, Worshipful Master." A
similar idea breathes in other clauses of the same
"
chapter Q. Why does the Junior Warden repre-
:

sent Beauty? A. Because he is placed in the south,

where the sun reaches its meridian, in order to call
the Brethren from labour to refreshment, and from
refreshment to labour, and to give glory and honour
to the Worshipful Master (who represents the sun)."
These hints are of course veiled in flowery disguise,

as is
invariably the case in the lower grades ; and
indeed this circumspection cannot be safely dispensed
with even in regard to actual Members, since, on their
admission, they are unable to cast off all at once the
prejudices they bring with them from the "profane"
world. Moreover, any premature disclosures would
serve to keep at a distance members of the wealthy
and influential classes, for whose sake concealment
has been judged especially desirable. In spite of all

caution, nevertheless, appears that many get an

it

inkling of what goes on behind the scenes. Whilst

the petty tradesman is in hot haste to enter himself
as a candidate, the merchant prince, whose fortune is

made, seeks an opportunity of withdrawing from the

Brotherhood, or, if his prospects seem from the first
to be good, deems it his most prudent course not to

enter it at all. It is of still more moment not to let

the slightest whisper of their designs upon the

Government get wind above all, in districts where

the new schemes of universal prosperity and happiness

1
58 The Secret Warfare of

for mankind are likely to meet with considerable

opposition. In this case the Craft resorts to its old

expedient of making scapegoats of others, and, by

skilfully taking the aggressive, contrives to spare
itselfthe wearisome and perhaps impossible task of

successfully standing on the defensive. And since it

seemed too daring a thing, immediately after the
Franco-German War, to tell the Liberal despots in
Germany that the ascendancy of the International
was to be imputed to the follies they had committed,
a ready alternative was found in accusing the Ultra-
montane of a secret understanding with that League ;

jjlack as well as red Internationals were spoken of.

And yet no one was more thoroughly convinced of

the radical falsity of this accusation than Freemasons
themselves ;
the Brethren of Italy, France, and Bel-

gium especially, appeared more in their true colours.

In the last-named country they appeared as Atheists

and Radicals of the most extreme description, and
the dregs of the populace, tools ready to their hands
in making any disturbance, showed plainly what
their views were in regard to our various social in-
stitutions.

3. Our proofs of the warfare waged in secret by

Freemasonry against Society are, in the third place,
taken from the declarations of some of its leaders and

principal orators. Its own especial moralist, Brother

Helvetius, as early as 1758, in his work entitled
"
Sur preached what were essentially the
1'Esprit,"
doctrines of Socialism, though he was careful to re-
 Freemasonry against Society. 159

strict equality to the realm of intellect. The following

is a brief abstract of his propositions: "As in the

material world everything depends on the faculty of

perception, there exists no original difference between

mind and mind all capacity, all talent, the moral
;

character of individuals and of nations, depends purely

upon chance circumstances, on their opportunities of

receiving impressions, on their education and form of
government. If any mental incapacity at all exists, it

arises from the fact that all are not equally disposed
to receive impressions." The conclusion is simple. If

all minds i.e., men and equally

are equally noble

good, if they all possess the same capacities and

desires for enjoyment, it follows that the good things
of the earth ought to be equally portioned out to all,
in order that the equality of mankind may be prac-

tically proved.
The theory of Fourier, the well-known Communist
and Freemason, asserted the possibility of effecting
an equal distribution of property without resorting to
violence, by proposing to provide common dwellings,
called " Phalansteries," calculated to accommodate a
fixed number of persons. De Lamartine, in reference
to this idea,remarks most justly (v. " Histoire de la
Revolution de 1848," i. 7): " Fourierism is a mere
day-dream community of goods, which he would
;

'

introduce by means of his Phalansteries (a kind

'

of industrial and agricultural cloister), presupposes

angels for their tenants, gods for their directors,

mysteries for their daily bread." Modern Free-

 i6o The Secret Warfare of

masonry, on the contrary, aims at nothing short of a

complete transformation of society, as was proved by
the doings of the Paris Commune in May 1871. As
far back as the year 1508, a Masonic Professor at
the Liberal University of Brussels expressed himself
thus: "When the Reformation and the French
Revolution have borne their full fruits, by striking off
the fetters which shackle society, and by developing
the individuality of each one of its members, then it
will be time to set about the reconstruction of society

on a new plan" (Bien Public de Ga2td, May 14, 1858).

Not a few similar voices, precursors of the Inter-
national,made themselves heard about the same time.
A New York paper, Le Libertaire, in the interests of
Freemasonry, published the following declaration :

" who
The libertaire (one enjoys absolute personal
freedom) knows no country but that which is com-
mon to all. He
is a sworn foe to restraints of every

kind he hates
: the boundaries of countries (inter-

national) he hates the boundaries of fields, houses,

;
-

workshops (behold the end of all private property) ;

he hates the boundaries of family (marriage is to be

done away with). In his eyes the whole human race
forms one vast corporation, each member of which
has one and the same right to full emancipation and
perfect development, whichever the hemisphere they
inhabit,whatever the race whence they spring, whicl
ever the sex to which they belong. ... As far

religion is concerned, the libertaire has none at all ;

he protests against every creed ;

he is an Atheist
 Freemasonry against Society. 1 6 1

and Materialist, openly denying the existence of God

and of the soul. He believes, however, in boundless

Unity (the Universal Substance of Pantheism), and

in perpetual Progress and as this Unity, either
;

in the individual or in the mass, is not possible as

long as matter continues the slave of mind, and mind
the tyrant of matter, so progress is not capable of
indefinite perfection as long as it remains hampered

by any of those barriers on which the murderers of

their kind have scrawled the name of God in charac-
1
ters of blood." The notorious Eugene Sue was not
far wrong in saying, as he did as early as the year
"
1845, that Freemasonry is in the van of the Liberal-
2
democratic party."
Every person of any intelligence has by this time
become aware that these socialistic schemes have
their root in the very centre of Freemasonry, and

that all its boasting about philanthropy and bene-

volence tends in the direction of democracy. Our
readers may be interested in hearing the following

testimony from the lips of an orator of the Lodge

"
at Rouen : If we wish for a clear and concise
definition of the real aim of Freemasonry, let us not
endeavour to find it in popular opinion ;
it must be
sought for in our own institutions. We see the Craft

put tools into the hands of its members, calling on

them to reconstruct a temple which was the proto-

1
Emancipation Beige, June 28, 1858.
2
"Lettre du 13 Janv. 1845, a MM. les membres 7
r e la Loge de la

Perseverance d'Anvers. La Franc-ma9onnerie dans 1'etat," p. 83.

L
1 62 The Secret Warfare of

type of perfection. Freemasonry belongs to the

socialistic school ;
the defective condition of society
creates the necessity for its existence it believes ;

reform to be possible, otherwise the mission it has

undertaken would be a hopeless one Free-
masonry has heard the groans of the sufferers who
are trodden down by a defective social order of

things, and whose cause a celebrated philosopher

'
advocates in saying these words All things in this
world are not as they ought to be.' . . .
Freemasonry
believes in progress ;
it calls loudly for reform, that
reform whose has been eloquently ex-
final object

pressed by the same author as follows Would you '

hear what your mission is ? I will tell you it is a ;

vast one to unite all men in one great cosmopolitan

*
family.'" The designs given here in rough draft
have, since 1864, been worked out by the Interna-
tional with terrible minuteness, and recent times
have proved be the offspring of
this sect itself to

Freemasonry (Laacher Stimmen, 1872, No. 2).

We have already remarked that a complete con-
vulsion of our social organisation is contemplated by
those who have been really initiated into the higher

grades. This is admitted by a member of the Lodge

"
at Metz. Freemasonry is socialistic in the highest

degree has outrun the disciples of Fourier in

;
it

organising a new order of things. We must not

imagine that these socialistic ideas are nowadays
only beginning to strike root in our temples ; they
1
Le " La Franc-ma9onnerie dans
Globe, vol. iv. p. 166. 1'etat," p. 8l.
 Freemasonry against Society. 163

have thriven there ever since the time when the first-

fruitsof Liberalism appeared. If you would convince

yourselves of this, look through the higher grades,

and you will find that in them man is led up by
gradual steps to those advanced views which have
only been embraced by a few select spirits. As an
" "
example (of these advanced views) moral and :

religious errors, and above all the fatal belief in the

natural depravity of man, have been the cause of
almost all human failings. The nature of man is
good, his surroundings alone are evil The
disciple of Fourier must feel that the time has come
for him to betake himself to our temple, where to
his surprise he will find himself as much at home
as were a dwelling prepared expressly for him.
if it

He may perhaps gaze with tender emotion on the

spot where the first cradle of his infancy stands. We
"
would tell him that subjection to maternal authority

(z>., the an admirable preparation for

Craft) "is

achieving future success, and one of the best tests of

his own readiness to sacrifice himself for mankind.

The Grand Orient has long since unrolled the plan

of operations for the coming social agitation let ;

each individual Brother study it in detail, and act in

accordance with the impulses imparted to him."
But it may be objected that all our evidence is

taken from the Lodges of France and Belgium, in

which countries Radicalism is known to be rampant.
It may therefore be well to turn our attention to

Germany, where similar testimony is not lacking.

1 64 The Secret Warfare of

Thefollowing extracts are taken from the Latomia,

an organ of the Craft (vol. xii. p. 237): "Communists
point out to us two axioms on which the whole
theory of Communism rests axioms which, if appre-
;

hended correctly, and carried out in moderation,

cannot be regarded otherwise than as incontrovertibly
true. First and foremost are the principles estab-

lishing the equality of all men in the eternal order

of things, and in the second place those liberal views

which would make the few subordinate to the many,
private and individual interests subservient to the

general good. It is impossible to do otherwise than

welcome Socialism as being a valuable ally of Free-
masonry in its work of ennobling mankind, a fellow-
helper in its efforts to promote their welfare. For
Freemasons cannot refuse to acknowledge that
Socialism practically treats the above-mentioned
principles, in so they aim at promoting the
far as

happiness of the human race, in a less extreme

manner than Communism indeed, in much the same
way as their own Order Moreover, need we
does.
do more than glance at the fact that from the legend
of Solomon's material temple the first idea of our

spiritual structure was derived need we do more

than observe the sign of recognition exchanged
between Apprentices, in order to convince ourselves
of the close affinity existing between the rules of
our Royal Craft and the principle that the work of
every man should be proportioned to his capacity,
and the wa^es he receives to the amount he ha<
 Freemasonry against Society. 165

performed. Thus
Socialism, Freemasonry, and Com-
1
munism have, after all, a common origin." Although
this explanation is most carefully worded, and the
bitter pill of socialistic theories is sugared over to
deceive the palate of the well-to-do citizen belonging
to the lower grades, it fully recognises nevertheless,

the kinship existing between Socialism and Free-

masonry an admission made with evident reluctance,

but which is of infinite value to ourselves.
In the annual for Freemasons published by Bech-
stein (1849, p. 270), we read as follows: "The
nature of the intercourse between nations, and their
mutual relations to one another, must be dependent
on the practical realisation of the fact that all men
are brethren, that all mankind constitute but one

great family. All strive after happiness every man ;

has a right to enjoy life, but in the exercise of this

right he is sadly straightened by the stress of exist-
ing circumstances."

4. The action of Freemasonry is in strict harmony

with those flowers of rhetoric of which we have just

presented our readers with a small selection. Some-
where between 1840-50, Eugene Sue published his
infamous "Mysteres de Paris," a work intended solely
to spread moral corruption, and intensify the class-
hatred with which the lower orders regarded the

upper strata of society. The enormous sale of this

work was not due to its literary worth, but to the
efforts of the 40,000 Brethren which the Grand Orient
1
Cf. Eckert,
" Die 62
Frage," &c., p. seq.
1 66 The Secret Warfare of

could boast of possessing on the banks of the Seine;

and its design of stirring up the mud at the bottom
of the river was completely fulfilled before many years
had elapsed. In May 1847, when the crop of revolu-
tion was already in the ear, and ripening for the
sickle of the Reds, a Congress of European Free-
masons was held at Strasbourg, at which the leaders
of the Socialist party, Caussidiere, Rollin, Blanc,
Proudhon, Pyat, and others, were present in their
1
character of Members of the Craft. That the so-

called work then accomplished was not merely poli-

tical, but also socialistic in its

tendency, is abundantly
proved, as well by the sentiments of those who were

present as by the colouring imparted to the revolution

which broke out nine months later, i.e., in February
1848. The excited workmen of Paris set the ball

rolling with their horny hands ;

the timid bourgeoisie,
as represented by the National Guard, assented to it

with throbbing hearts and when success crowned the

;

work, the Craft did not dare, of course, to withhold its

homage. The Grand Orient hastened to burn incense
before the idols recently up, and the speech set

delivered by the head of the deputation was un-

mistakably socialistic. We will give the account of

itwhich appeared in the Univers of that date (1848,
No. 449): "Paris, May 8, 1848. deputation of A
1
We owe whose labours have been of so
this information to Eckert,
much he states that it was obtained from a most reliable
service to us ;

source in Berlin, which he was prepared to name, if necessary. Cf.

Laacher Stimmen.
 Freemasonry against Society. 1 67

Freemasons, belonging to the Grand Orient of France,

wearing their insignia, waited on the Provisionary
Government, an address giving in
in order to present

their adhesion to the Republic. This deputation

was received by MM.
Cremieux, Garnier-Pages, and
Secretary-General Pagnerre, who also wore the in-
signia of the Craft. M. Bertrand, as the representa-
tive of the Grand Master, began his speech with these
words: 'All glory to the Supreme Architect of the
Universe. The Orient of France to the Provisionary
Government. Although the Freemasons of France
are by the constitutions of their Order removed far

from the sphere of any political disturbance and

crisis (!), they cannot forbear to express the pleasurable

feelings with which they regard the social changes

of recent occurrence. The words Liberty, Equality, J
Fraternity, have ever been inscribed on the banner
of Freemasons and now that they read the same
;

motto on the national standard of France, they wel-

come the triumph of their principles, and joyfully
congratulate you on having been the means of ex-
tending the privileges of Freemasonry to the whole
1
country. Forty thousand Freemasons, divided into
five hundred Lodges, promise you their help." The
answer of the Minister Cremieux, himself a Mason,
"
is of a very similar description : The great Architect
has given to the world the sun to enlighten it and

1
This language is identical with that employed on the occasion of

the first French Revolution, and particularly on the day which saw
Louis XVI. made prisoner.
1 68 The Secret Warfare of

liberty to uphold it ;
it is His will that all men should
be free. Hehas given them the earth as their por-
tion, that they may make it bear fruit From the
first, Freemasonry has contained within itself the

elements of Republicanism and this has been the

;

reason why it has been successful in finding adherents

at all times and in all places. There is not one single

Lodge but can proudly boast of having invariably

furthered the cause of Liberty and Fraternity. From
henceforward it will be the task of the
Republic to
carry on the work of Freemasonry, and to exhibit
itself to all nations as a glorious pledge of the union
which at some future time is to prevail over the whole

face of the globe.' We do well to note these words,

as they afford undeniable evidence that a social re-

public realises all a Freemason believes in and hopes

for."

During the reign of Napoleon III. the process of

democratic fermentation went on in the French

Lodges with ever-increasing speed. On the other

hand, the more moderate blue Masons complained, as
they were ever wont to do, of the extravagant pro-
ceedings of some of their Brethren nevertheless it was
;

precisely these latter who of all others most clearly

apprehended the real spirit of their Order, and who
applied themselves with bold energy to carry it out
practically in daily life. But in May 1861, a regular
revolt broke out in the Grand Orient ;
a tiny spark,

insignificant enough in itself, having sufficed to make

the smouldering ashes blaze out into a glowing
 Freemasonry against Society. 169

flame. Prince Murat, the then Grand Master, had

voted in the Senate for the temporal power of the
Pope, and a large majority of the two hundred and
sixty-nine Lodges of the Orient refused to allow such
a crime as this to go unpunished. The Prince of the
Reds naturally sided with the rebels however, from
;

the camp of Murat there issued a pamphlet entitled

"
Sedition au sein de la Magonnerie," which placed
the conduct of the opposition party in a most un-
favourable light. In fact the Grand Master himself

designated the majority of his subjects as revolu-

tionary and socialist agitators of the worst kind,
adding that even Blanqui and his followers, in 1848,

had not gone to greater lengths than these misguided

Brethren. All this justified a Legitimist paper of the
"
day in saying, Rub off the shining varnish of philan-
thropy and brotherly love, and beneath the brilliant
exterior you will find political intrigue, unbelief, and
revolution." In accordance with the principles of
extreme democracy, religion, Christianity, and the
property of individuals were successively attacked.
"
Whilst one voice exclaimed, Religion, whatever it
be, enslaves the conscience/' another asserted that
"Catholic education destroys all moral sense," and
Brother Fauvety wound up by denouncing as canni-
"
bals all holders of property, saying, Every man who
consumes without producing, flays and devours his
neighbour." The party of Reds wanted to appoint
Prince Jerome Bonaparte as Grand Master but ;

although they formed nine-tenths of the body of

1
70 The Secret Warfare of

Freemasonry, they were nevertheless unable to carry

out their design, as the Emperor forbade his amiable
cousin to accept the proposed honour, nominating in
his stead to the Grand Mastership a Protestant,
Marshal Magnan, who was not even a Mason, and
had therefore in the course of one day to be initiated
into the whole series of thirty-three grades. Oc-
currences such as these excited at that time much
attention in other countries, and might have been
productive of much that was disagreeable for the
Craft. On this account the Allgemeine Zeitung of
May 26, 1861, felt bound to speak in behalf of its
friends (such of them, at least, as were to be found on
German soil), paragraph: "Are we
in the following

not justified in concluding, from recent events in

France, that Revolution, and especially organised
Democracy, when unable to subsist under any other
form, joined the ranks of Freemasonry so that its ;

most active militia are now formed of members of the

Craft, and it stands in close connection with the

Italian Lodges, over which Cavour is said to exercise
"
so powerful an influence By these words public
?

opinion is doubly deceived, whether intentionally or

unintentionally, we
are not in a position to decide.
In the first place, there was no question of an
organised democracy in the French Lodges, but of
Socialism of a very dangerous description. Fur-
thermore, this revolutionary agitation is falsely laid
at the door of the so-called Saviours of Society^

who, being then in power, by their measures of

 Freemasonry against Society. \
7 1

repression are said to have forced the movement

into the shade of the Lodges. But the truth is, that
Socialism had been at home there for centuries ;
it is,

in fact, no foundling adopted out of compassion, but

1
the legitimate offspring of the Craft.
But the apple of discord, thrown among the labour-
ing portion of the community, had not proved influ-
ential enough to bring the designs of the Socialists to

maturity. The malcontents had yet to be disciplined,

and formed into a compact cosmopolitan body. This
was done when the League of the International was
founded in St Martin's Hall, London, September 28,
2
i864. It is notorious that on this occasion the adepts
of Freemasonry took a leading share in the transac-

One of the writers in the Historisch Politische Blatter (p. 421) fell into
1

the same error, as is proved by the following extract: "We

opine
that the struggle of Socialism against capital and landed property in

France, being forcibly repressed in its external manifestations, has

taken refuge in the Lodges, making them a very hell for the unfortu-
tunate bourgeoisie, who formerly took the lead there. While political
Liberalism alone was in question, this bourgeoisie held unlimited sway in
the Ministry and in the Chambers, no less than in the Lodges. Times will
soon change, if they have not already changed. The existence of the
bourgeoisie is now only possible under the aegis of imperial despotism,
and even in the Lodges it is only upheld by force. Things have not as
yet gone so far in Germany ; this constitutes the difference in the state
of Freemasonry in the two countries." We
think that sufficient evi-
dence has now been
forthcoming from Germany to prove the essen-
tially socialistic nature of Freemasonry. It is, however, true that on
the right bank of the Rhine the external life of the Church has yet to
be stifled, to effect which the Ci'aft has just made a compact with the
Liberal Government. When this point has been reached, we need not
doubt that the Secret Society will push on further. But we must let it
run the length of its tether ; it lacks neither patience nor perseverance,
although it has to pass through many stages of existence.
2
Cf. Pachtler, Die Internationale Arbeiterverbindung. Essen, 1871.
172 The Secret Warfare of

and that the ultimate aims of the Craft plainly

tions,
showed themselves beneath the blouse of the work-
man.
And
when, during the terrible seventy-two days
which elapsed between March i8th and May 2Qth
1871, the International held its first passage of arms
within the walls of Paris, Freemasonry exhibited a

truly maternal tenderness towards this her own pecu-

liar child. A procession, composed of at least five
thousand persons, in which members of all the grades,
not excepting those of women, took part, wear-

ing their insignia, and in which 150 Lodges of

France were represented, wended its way to the
town hall of Paris. Maillet, bearing the red flag as
1
a token of universal peace, headed the band, and
openly proclaimed, in a speech which met with the
approval of all present, that the new Commune was
the antitype of Solomon's temple, and the corner-
stone of the social fabric about to be raised by the
efforts of the Craft. The negotiations carried on by
Freemasons with the Government of Versailles on
behalf of the Socialists, and the way in which they
planted the banners of the Craft on the walls of the
Capital, accompanying this action with a threat of
instantly joining the ranks of the combatants if a
single shot were fired at one of those banners, was all
of a piece with the sentiments they expressed. Elie

1
It must not be forgotten that Freemasonry contemplates a final and
social revolution, the most terrible, but at the same time most salutary,
of all, which is to be the forerunner of universal peace.
 Freemasonry against Society. 173

Reclus, a man
of letters, one of the principal writers
in the Revue des Deux Mondes, the great journal of

Freemasonry, distinguished himself as a furious

champion of the Communist cause.

Hitherto we have mainly laid before the reader
the transactions of French Masons, in order to illus-
trate the socialist theories as they appear when put
in practice. We know well what the children of
darkness will reply to us. They will have recourse
"
to their usual subterfuge,namely this Such things
do occur in some lands, and injudicious Brethren are
to blame for them. But with us the case is quite
different nowhere are more loyal subjects to be
;

found than in the Lodges of this country." On this

account we have, at the risk of exhausting our
reader's patience, endeavoured as far as possible to
let Freemasons speak for themselves, by bringing

forward witnesses of various nationalities, and con-

stantly referring to the rules and ritual of the Craft.

All has pointed in the same direction, namely, of

proving that Socialism was born and bred in the lap

of Freemasonry. But the descent of the ladder
must be a gradual process to spring at one leap
;

from the highest round to the lowest, and incur the

obvious risk of breaking one's neck, would be an act
of sheer madness. First must come a liberal revolu-

tion, brought about by the storming of a Bastille, or,

in a slower and more constitutional way, with the

forced concurrence of a Prime Minister, who has long

been deprived of his liberty of action ;
and when the
1
74 The Secret Warfare of

poison has had time to circulate freely, then the

moment comes to speak of a social revolution. In
France the liberal convulsion took place long ago it ;

has even passed already through several fresh stages,

and the curtain will soon rise on the second act of
the drama. Hence in that country, more than in

any other, can the Freemason venture to enunciate

boldly his schemes of universal happiness. In Ger-
many, on the contrary, Liberalism has been left a
long way behind, and the Craft has plenty of work
on its hands, that is to say, the work of
advancing
Liberalism at the expense of ecclesiastical liberty, of
Christian marriage, Christian education, Christian
faith and practice. When this business has been

duly despatched, the work of Socialism will begin,

as surely as two and two make four. In Belgium, a

country which in 1830 accepted Liberalism as a
christening gift, Freemasonry has already shown its
socialistic proclivities by the recognition of such
plebeian hangers-on as the Solidaires and Free-
thinkers, themselves most zealous partisans of the
International. In September 1871, Zorilla, the Grand
Master of Spain, threatened, unless his wishes were
complied with, to let loose the International in that

country. Plain proof enough of the intimate relations

existing between the two. In Italy we meet with
the very same Since the year 1848, Piedmont
thing.-
has thrown herself into the arms of the Craft, and has
found in it her greatest ally in spreading the liberal
revolution throughout the Peninsula. But as the
 Freemasonry against Society. 175

last stage has long since been reached by the occupa-

tion of Rome, Freemasonry is now beginning
to show
a fresh side of its
character, and betraying, in the
person of its most active members, those socialistic
tendencies which threaten to deal with the liberal

monarchy in much the same way as it dealt with the

petty sovereigns of former days. The next social

earthquake in this unhappy country will shake to its

very foundations, if it does not completely overthrow,

the old order of things.
From among the most recent events in Italy we
select the following as specially calculated to
manifest the socialist tendencies of Freemasonry.
Garibaldi and Mazzini, the well-known revolutionary
leaders, and at the same time high dignitaries of
the Secret Society, agreed, at the Socialist Congress
held in Rome, November 1871, upon a common
course of action, namely, the establishment of a
national social and democratic republic in Italy.
And when, eight days after the death of Mazzini,
on the loth March 1872, the socialist party in Rome
made a solemn funeral procession to the Capitol in his
honour, their ranks were swelledby a great number
of Freemasons with bands of music, and 150 banners.
But still more significant were the preparations made
for the great blow which the social democrats of Italy
proposed to strike on occasion of a contemplated
popular gathering to be held in the Roman Coliseum
on November 24, 1872. With this end in view, the
Freemasons met in Congress some weeks previously
176 The Secret Warfare of

(ist-3d Nov.) at a villa near the village of Locarno, in

1
the district of Novara. On October 29th, the repre-
sentatives of several Italian Lodges had already met
in Genoa. These were Philippo Cordova (from the
parent Lodge in Rome), Antonio de Franchi
(Naples), Benedetto Maria La Vaccara (Palermo),
Andrea Giovanelli (Florence), Alberto Mario (Turin),
and Quadrio (Genoa). On the following day, they
continued their journey by way of Alexandria and
Arona to Locarno, where, on their arrival, they found
3
Felix Pyat (France), Kossuth (Hungary), Klapka
(Switzerland), and Etzel (Prussia).
General The
sittings in the villa lasted from 4 P.M until midnight,.
" "
,and during that time not one of the Brethren was
allowed to leave the house under any pretext whatso-
ever, with the exception of one young Prussian, who
filled the post of Secretary to Etzel and shorthand
writer to the Assembly. The Congress was opened
by Etzel, with a speech delivered in French, upon
these three points I. Would a war between France,

such as it is under Thiers, and Italy, such as it is

under the consorteria (the Conservative party in the
Government), be a suitable means of furthering the

1
These taken from the Univers of I2th and iQth Novem-
details are

ber 1872. Our informant professes himself a secret convert from Free-
masonry we leave him to vouch for the accuracy of the details he
;

gives. That he is in the main correct will be made apparent from

facts we shall presently adduce.
2
One of the most zealous promoters of the International and of
Socialism in France, and the exciter of seditions amongst the workmen
in Le Creuzot, at the commencement of the year 1870.
 Freemasonry against Society. 177
x
cause of Democracy ? 2. What are the principles
which ought to form the basis of a new provisionary
Government, under the dictatorship of Gambetta in
France, and under that of Garibaldi in Italy ? 3.
What new form of worship is to supersede Catholi-
cism ? These questions were answered as follows by
the votes of the majority I. As the use of
any :

means by which the cause of Democracy may be

furthered is war is a suitable means to be
justifiable,

employed. Communist2. principles with a new

religious ideal. 3. The new Gospel of Democracy
according to Brother Renan (Part IV. chap, xli.), pub-
lished in the form of question and answer (ridotta a
cateckismo). After this the following resolutions were
passed :

1. To
support the insurrectionary committees in
the issue of notes of the value of five francs.
2. To lay in a store of arms and ammunition.
3. To establish a secret corps for the discovery,

notification, and surveillance of the principal Catho-

lic writers, and of the most influential members of
the clergy and aristocracy, in order that every pos-
sible means may be employed to overcome the
existing opposition to the civil and religious changes
which it is desirable to introduce. The object of
the proposed popular meeting was stated to be the

1
We are well aware what sort of people those are who consider that
" the end The world made to believe
justifies the means." at large is

that these are the Jesuits, in order that no possible imputation may be
cast on the real culprits.
M*
1
78 The Secret Warfare of

following: To gauge the power of social democracy,

to help it to give free expression to its opinions, to
feel the pulse of national enthusiasm, and see what
can be done with the masses.
The projected demonstration of November 24 was
prevented by the vigilance of the Government, large
forces of the military and of the police being called
out. Nevertheless, on November 22, the conspirators

agreed upon their plan of action, the PattoRomano,

forming it after the model of the Paris Commune,
and determined forthwith to enter upon the path of
secret conspiracy. Twenty-three Italian Lodges
immediately gave in their adhesion to the scheme,
a proceeding which made no small stir. On this
account the Perseveranza, a Milanese journal, in the
number published December 6, 1872, sought to justify
the Craft, on the score of only twenty-three Lodges

having taken part in the plan. But this article,

intended as a defence', only served as an accusation.
We will give it word for word
"
It cannot be denied

that twenty- three Lodges were a party to these trans-

actions ;
six belonging to the Orient of Leghorn,
five to that of Palermo, the other twelve being the
Lodges of Regalbuto, Genoa, Ravenna, Alessandria,
Messina, Rome, Cagliari, Parma, Marola, Spezia,
Massa, and Pietra-Santa. In case any one should be
anxious to know the names of each, we will subjoin
them here. The Lodges of the Orient of Leghorn,
the Virtuous Leaders (i virtuosi anziani), Garibaldi
and the Future, the Modern Pelican, the Reappear-
 Freemasonry against Society. 1
79
1

ing Dawn, Unitaria, Modern Revolution. I give

the names of the Lodges of the Orient of Palermo,

also word for word. The Freemasons doubtless have
their own reasons for selecting these names, and
who knows what influence they may have on our
future ;
one far greater, perhaps, than we at present

suspect. The names are as follows :

"
I. Liberty, Fraternity, Equality. Universal Free-
masonry, Family, Italy. Lodge George Washing-
ton of the Orient of Palermo. The only known
delegate (of November 24) of this Lodge was Luigi
Castellazzo, who also represented Leghorn.
"
2. Lodge Mount Lebanon, of the ancient and

recognised Scotch rite, of the Orient of Palermo.

Ignazio Catalani, Worshipful Master Vincenzo Cuc- ;

chiara, Senior Warden Giovanni Rosa, Speaker

; ;

deputy sent to the Committee (November 24) Ulysse

Bacci, living atRome, the director of the Masonic
Review (Rivista Massonicd}.
"4. Lodge II Rene, of the Orient of Palermo.
Officials unknown; deputy, Napoleon Parboni, of

Rome, a strong partisan and promoter of the Social

Congress, and Vice-President of the Preparatory
Committee.

1
These significant names are in themselves enough to prove how
far one ought to believe the old fiction put forward by Freemasonry,
that it never interferes in political or religious questions. Unfortu-
nately the Perseveranm forgot to give the names of the "Worshipful,"
" "
the Warden," and the Speaker." However, we know that Brothers
Mauro Macchi and Luigi Castellazzo formed the deputation sent from
the Lodge of Leghorn to the Socialist Congress in the Coliseum.
1 80 The Secret Warfare of
"
The remaining Lodges are, Queretaro
I
(of the
2
Orient of Capizzi, ) which recognised the Committee,
but sent no deputation. Lodge Mazzini and the
Future (Orient of Regalbuto 3
). Lodge L. Caffaro

(Orient of Genoa). Lodge of the Virtuous (Orient

of Leghorn). Lodge Gagliando (Orient of Ales-
sandria). Lodge Rome and the Constituency (Orient
of Rome). Lodge Liberty and Progress (Orient of
Cagtiari), represented by Ulysses Bacci, who was at
the same time the representative of the Lodge Unity
and Garibaldi, of the Orient of Palermo. Lodge
Joseph Mazzini (Orient of Parma), represented by
Luigi Aresi. Lodge La Castellana (Orient of
Marola). Lodge The Future (Orient of Spezia).
Universal Freemasonry, Family of Italy. Lodge
The Zenith (Orient of Spezia). Lodge Unity and
Progress (Orient of Massa). Lodge Versaliese
4
(Orient of Pietra-Santa ).
" "
Here," continues the Perseveranzd> we have
the aggregate of the Lodges which voted with

1
This name, that of the fortress Queretaro, where the unfortunate
Emperor Maximilian was shot, tefls well for the loyal feelings of Free-
masons towards rulers.
2
Capizzi, a little town in Sicily, cannot number more than 4000
inhabitants. From the fact that it has its own Orient, and conse-

quently independent Lodges, one can judge of the extension of the

Society in that island. This need not, however, surprise us, as almost
all employes and Government officials on the island feel bound to

become Freemasons.
3
Another small town in Sicily, in the province of Catania, number-
ing only 8500 inhabitants.
4
In Tuscany, in the province of Lucca. Population, n,ooo.
 Freemasonry against Society. 1 8 1

the Committee. Not a single one out of Apulia,

where, nevertheless, there is a Lodge in every

village and an Orient in every town ;

not one out of

Naples, where they may be counted by dozens, and

where, I believe, they are divided into three ortho-
dox Orients, not to speak of the unorthodox ones ;

only a few of Sicily and Tuscany scarcely any of ;

Emilia and Liguria none of either Romagna or

;

Venice only one of Rome. Of all the Sicilian Lodges,

;

only six made common cause with the Committee.

The sum of the Lodges in agreement with
total

it merely twenty-three, a very small proportion

is

of the whole body of Italian Freemasons."

Thus This article places two
far the Perseveranza.

points beyond a doubt That Freemasonry has

: i.

spread far and wide in Italy, a fact which plainly

bodes no little danger to the throne and to society ;

2. That measures taken by

in spite of the vigorous

the Government, twenty-three Lodges ventured to

declare openly for the socialist republic ;
a number
which, under existing circumstances, is no trifling
one, and affords convincing proof of the socialist
tendencies of the whole Order. How many more
Lodges were restrained
by prudential motives,
deeming it the wiser course to keep in the back-
ground for a time, because they reckoned amongst
their members many Government officials ? And not
one of the professedly loyal Lodges entered a protest
against the procedure of the twenty-three democratic
ones. On the contrary, we find the Italian Masons
1 82 The Secret Warfare of

of the Scotch rite issuing a circular, which was

printed at Rome and published in the Unitd Catlio-
T
lica of December 17, 1872, in which, without any

circumlocution, they boldly proclaimed the new

duties devolving on Freemasons, to fight against the
Church and the Government established in Rome ;

and, furthermore, enjoined on every man the duty of

all possible exertion, in order to train up the people

to the exercise of true liberty, and thus prepare for

the advent of that happy day when both religion

and idolatry will have ceased to exist, when there
will be neither tyrants nor slaves, neither fortunate

nor unfortunate, but one great corporation of well-

instructed families, independent and free, active and
2
happy.
In the present day, both in Italy and elsewhere,

religion forms the centre round which all parties

1
This publication bore the signatures of the Worshipful Master
Benmielli 18 .'. (i.e., of the Eighteenth Grade, that of Rosicrucian), of
the Speaker, Ant. Petrocchi, and the Secretary, Luigi Martoglio.
2
One important accessory must not be lost sight of here. As long
as Italian Freemasonry required the services of the Piedmontese army,
in order to dethrone the remaining sovereigns of the Peninsula, it was

profuse in expressions of loyalty to the Savoy dynasty. Since its first

object, Italian unity and centralisation, has been attained by the sacri-
legious occupation of Rome, the Secret Society has been engaged in

gradually undermining a throne, already somewhat weakened by pre-

ceding events, in order to make way for a social-democratic republic.
The introduction of this latter would be impossible, were the six or
seven independent States of Italy still existing, and able to render each
other mutual assistance. From 1848 to 1870 nothing was heard but
unlimited enthusiasm for Victor Emmanuel ; but now all is entirely
changed. Let the same rule be applied to the present situation in

Germany, and its true import will at once be plain.

 Freemasonry against Society. 183

revolve ;
even political opinions take their colouring
from religious views. All real and thorough Chris-
tians declare themselves loyal subjects of the lawful
and established Government ;
all those half-hearted,
timid warriors, who are Christians only in name,
profess liberal views, whilst atheists wave on high
the banner of Democracy. Therefore the Secret
Society, charging its members with the mission of

spreading unbelief amongst the nations of Europe,

makes them at the same time apostles of Democracy ;

and every state which purchases for itself immunity

from covert attack, by consenting to the secularisa-
tion of marriage, of education, and of social institu-

tions, hastens the triumph of Republicanism. The

Secret Society knows this better than do any of
those who tremble before it ;
on this account, true to

its old system of deceit, it casts the blame of all civil

disturbances on the small party of united and un-

compromising Christians, reproaching them with

being dangerous to the State, and repeating the
accusation so often, that at length all simpletons be-
" "
lieve it. What is called public opinion nowadays
is nothing but the voice of a corrupt and mercenary
press, under the influence of Freemasonry. When
will men rouse themselves ? How much longer is
the fate of nations to be abandoned to the tender
"
mercies of the " Brethren ? We know not, but one
thing at least is certain, that heaven has decreed
that as the sin of each man, so shall be his punish-
ment.
 1
84 The Secret Warfare of

A similar fate is Germany, unless we

in store for

can be wise in time. The contented Freemason, who

isfar from dreaming that anything lurks behind the

Liberalism of the day, will, when the witched dance

of Socialism and Fraternity-proper opens, stare in
blank amazement, especially as he finds his hands
fettered and his tongue tied by a thousand oaths ;

but he cannot escape eating the fruit of what he has

sown, and his teeth will be all the more set on edge
the more honestly he has laboured in cultivating the
noxious tree. As far back as 1849, tne unhappy De
Lamennais gave in the Reforme the following truth-
"
ful sketch of the impending disasters : In virtue of
his sovereign prerogative, man rises up against God

and declares himself to be free and equal to Him. In

the name of Freedom, all political and social institu-
tions are overthrown, in the name of Equality all

hierarchies are destroyed, all religious and political

ascendancy is abolished Then the reign of

violence, of hatred, and of terror begins over the

corpse of priest and king, a fearful fulfilment of the
prophecy a whole
: nation shall rise up, man against

man, neighbour against neighbour ; amidst terrible

confusion the child will rise up against the old man,
and the people against their great ones. In order
'todepict these terrific scenes of horror and crime,
of licence and butchery, this carnival of error, this
chaos of outlawry and debauchery, these blasphem-
ous shouts and devilish songs, the dull and unceasing
sounds of the destroyer's hammer and the execu-
 Freemasonry against Society. 185

tioner's sword, the explosion of bursting mines and

the yells of exultant joy which hail the widespread

carnage in order, I say, to depict scenes such as

;

these, were necessary to borrow the language of

it

demons, as some monsters appear to have rivalled

them in their fury. (Cf. Journal de Bruxelles, Decem-
ber 3, 1849).
 CHAPTER VIII.

THE COVERT WAR CARRIED ON BY THE SECRET

SOCIETY AGAINST GOD.

OPEN hatred of God has been stated to be the most

striking characteristic of the present day, and, cer-

tainly, it cannot be denied that a terrible stream of

impiety pervades the whole of the atmosphere by
which we are surrounded. Whilst it is, on the one
hand, a cheering sight to see the Children of the
Cross cling all the more closely to the symbol of our
salvation now that danger threatens it, and to behold
them evince so marvellous a spirit of self-sacrifice,
and an enthusiasm which recalls the earliest days of

Christianity; on the other hand, it is lamentable to

witness the unblushing audacity with which society
at large publicly parades in politics, in science, in
the press, and in daily life, the fact of its apostasy
from God and from His Anointed. It is of course

indisputably true that in all times and in most

places some have been found to deny the God who

created them but this deplorable fall to the last
;

and lowest depth to which human nature can sink

has invariably been the mournful result of intel-
lectual error or moral depravity, and the few who
have fallen thus low have been contented with
 Secret Warfare against God. 187

toleration at the hands of their fellowmen. But

since the commencement of the last century un-
belief has advanced with rapid strides it has
;
i

come not only to be regarded as on a level

with orthodox belief, but even to claim preced-
ence over it. Those countries and peoples which
have given such
corrupting opinions free admit-
tance into their midst, and allowed them to make

good their footing in society, proudly boast of

superior cultivation and refinement, and dignify their

unbelief with the name of intelligence. Further-
more, in order to cope with the overwhelming
superiority of numbers on the side of belief, they
strive, by secularising all education, from the village
school up to the University, to make themselves
masters of the rising generation, and consequently, of
1
the future. Thus mankind is being gradually dragged
on to a pre-determined goal. De Camille has de-
" No one
picted the true state of things as follows :

can prognosticate what terrible secrets may be hid for

us in the womb of the future, but all must acknow-

ledge that recent times have given birth to a hideous

offspring ; pseudo-refinement, falsified public opinion,
spurious science, sophistical principles, untrue ideas,
false desires, a perverted conscience, and
corrupt
morals these meet us at every turn, and nothing
all

escapes their infection. They spread to the royal

palace and to the lowly hut they influence both the
;

highest minister of the Crown and the ragged urchin

1 "
See Laacher Stimmen, 1872, No. 7, "Kultu, rein modernes Schlagwort.
 i88 The Secret Warfare of

who shouts in the rear of a popular demonstration ;

they have distorted, enfeebled, and in some instances

done away with the homage paid by Governments to
truth, justice, and morality or at least they have so far
;

stunned and intimidated those in power as to destroy

inthem that strongest instinct alike of the individual

and of the nation, the instinct of self-preservation. 1
And in the face of these menacing clouds, liberal

Christians can still reconcile it with their conscience

to make concessions to the spirit of darkness under
cover of modern ideas, to enter into an agreement
with it, and consent to carry grist to Beelzebub's mill,
on condition that he should refrain from interfering
in their own private oratory.
The spirit of hostility to God could never have
attained present proportions, and its actual power,
its

if the forces at its command had not been thoroughly

disciplined and organised. For individual unbelievers

can only corrupt individuals, and even numbers with-
out concerted action have no power to turn the
current of social life into fresh channels. Especially
in opposition to the serried ranks of the Church, an
undisciplined army, however numerous, can effect
next to nothing. But of late, apostasy from God has
shown itself to be a persecutor of the people of God ;

i and this new phase of its character becomes daily

more apparent. Already it has succeeded in making
itself the almost absolute master of what is erroneously

1 "
De Camille, "Storia della setta Antichristiana (Florence, 1872).
Compare Civita Caltolica, quad. 524, 2Oth April 1872, p. 190 seq,
 Freemasonry against God. 189
"
called public opinion," and in rendering legislature
so difficult in those States which remain true to their
and established rights, that the
historical traditions

Government has sometimes suspended its action

altogether, or, in other cases, despairing of being able
to cope with the enemy who batters so loudly at
the gates, has delivered over to him the keys of the
citadel.

In Freemasonry we find the power which organises

the terrible and occult forces that are at work

amongst us. In the following pages it will be our

endeavour briefly to review the principal forms which
this enmity to God has successively assumed, and in

this way to expose the true and ultimate aim of

them all.

It is, of course, self-evident that the League could

only attain to its final antitheistic goal by passing
through various stages. And here we may distinguish
four different streams, which often intersect one
another, and often run parallel ;
a revival of Judaism;
Deism, Pantheism, and that lowest and worst of all,
the Antitheism of humanity, which would have man

occupy the throne of the Most High, declaring God

an usurper, and man himself the true Deity We will !

now proceed to examine these four external mani-

festations in detail. With regard to the two first, it
will not be necessary to go into great detail, as we
have already had occasion to say much that bears
directly on the subject in the second and fourth divi-
sions of this work.
 190 The Secret Warfare of

I. A
shallow Judaism was the first form of reli-

gion which the Secret Society substituted for re-

vealed faith and this explains the frequent reference
;

made in its official documents to the esoteric teach-

ing of the East, transmitted to it by means of the

Templars. These Jewish doctrines, which are chiefly

directed against the New Testament revelation, often
recall the Sadducees and Samaritans of our Lord's
time, since, like these, they acknowledge no divine
v revelation subsequent to that of Moses, have a strong
element of Epicureanism, and recognise no sacred
writings but their Pentateuch, which, moreover, dif-
fers considerably from our own. What Freemasonry
asserts concerning its connection with Gnostic teach-

ing may to a certain extent be true, in so far as it

limited to a shallow morality the diluted Judaism it

taught, and amalgamated at pleasure any dogmatic

theories it might chance to possess, with either Pan-
1
theistic, Gnostic, or Manichean elements. But it is.

well known that the Brotherhood does not trouble

itself much about such trifles. Inasmuch as the
existence of a God is matter of belief at all, He is the
"
Supreme Architect of the Universe," and One in
person, the doctrine of the Most Holy Trinity being
a Papal invention. Redemption by Jesus Christ is
rejected as a heretical belief originated by the Druses

1
The Freemason Condorcet, who took so active a part in the first

French Revolution, goes so far as to claim as belonging to Freemasonry

the various sects of Manichean tendency in the Middle Ages. See
Barruel, as above, p. 308.
 Freemasonry against God. 1
91

of Lebanon, which spread to the West, and became

the basis of the Papal power. The real Saviour, i.e.,
the political and social liberator, is rather the Jesus or

Josue of the Old Testament, the son of Nun, and

related to Moses and Aaron, who introduced relaxa-

unduly severe religious laws which were

tions of those
founded on abuses in external life. Here we have
teaching plainly opposed to the doctrine of the Trinity,
harmonising in the main with the tenets of the
Monarchians, the Arians, and the Socinians, and
offering naturally many points of attraction to those
who deny the divinity of Christ. Perhaps the modern
Judaism of the present day is derived from this
source. And as the adoption of views such as these

pledges the Freemason to a lifelong enmity to the

Saviour in whom Christians believe, it is easy to
-
understand that the strict Jew, inspired with the
same zeal which animated Saul, is with no great diffi-

culty prevailed on to join the Craft. Long experience

teaches us that the contingent contributed by Judaism
to the ranks of Freemasonry is comparatively larger
than that of any other religious body it is said that
;

the descendants of Abraham compose two-thirds of

the Grand Orient of Paris.

This judaising tendency is very apparent in a

document now before us, published by the Orient
of Brussels, " to the greater glory of the Supreme
Architect of the world, in the year of true

light 5838 (1838), with the object of commending

a work by the Freemason Marziale Reghelini (de
192 The Secret Warfare of

Schio), in the interests of Masonry, entitled,

" Histoire du vrai Christ Nazareen.'
"
As
Jesus
this publication supplies all the information neces-

sary give us a nearer acquaintance with the

to

subject before us, the reader will permit us to make

a somewhat lengthy extract from it, which, in spite
of its serious nature, cannot fail to provoke an
occasional smile :

"
The instruction imparted to every Freemason,
and the emblems wherewith our temples are adorned,
combine to teach him that our Order or Brotherhood
is descended from the Knights-Templar, and their
illustrious Grand Master, Jacques Molay. Every
Brother who
possesses the least acquaintance with
the history of the Crusaders, knows that they were
driven out of Palestine by Saladin the Great at the
end of the twelfth century. Although that province
was then in the hands of the Mohammedans, the

Templars, thanks to their honourable conduct, were

allowed to retain possession of some hospices, where
such of their Brethren could find shelter as came
from the West on a pilgrimage to the grave of Jesus
Christ, the liberator of mankind. In the times of
truce between the Mohammedans and
the Crusaders,
a continuous stream of Templars flowed into Jerusa-
lem ; and the hospitable and friendly terms on which
they lived with the inhabitants of the country, enabled
them easily to obtain an intimate acquaintance with
the old traditions of Arabia, of which country Palestine
forms a part. In this manner their eyes were opened
 Freemasonry against God. 193

to the delusive nature of that false fame, attracted by

which, for more than two centuries, the misguided
nations of the West had been led to seek a grave
in the deserts of Asia and Egypt. They plainly
saw, moreover, that fanaticism had been the means
of involving Europe in an unjust war, and that
the belief in the grave of Jesus of Bethlehem, as
that of the liberator of mankind, was a mere fable,
x
on which the Popes built up their power for ;

when Omar, on the conquest of Jerusalem, in the

year 636, according to the ordinary calendar, dis-
covered that the temple of Solomon had been long
since destroyed, he rebuilt it on the former site,

dedicating it to the Incomprehensible and Eternal

One doing this,
; for, he received the name of San-
cratius. Furthermore, with the intention of honour-
ing Jesus (Josue), the son of Mary Amram, and
nephew of Aaron and Moses, he removed into this
temple the grave which the Arabic Christians be-
longing to the army of Mohammed and Omar vene-
rated and made pilgrimages to, in remembrance of
their own Saviour and Lawgiver. Thus the Templars
arrived at the conviction that the belief in Jesus of

Bethlehem, as a Being both human and divine, equal

to God His Father, and like Him
was nothing eternal,
but the old heresy of unorthodox Christians', or an

i We do not, of course, dream of attempting to refute such fables of

the Craft ;
the reader must take these false statements, and others
which follow, for what they are worth.
N
 1
94 The Secret Warfare of

imitation of the heresy of the Druses of Lebanon,

who, a century before the commencement of the

Crusades, i.e., in 996, believed, as they now believe,
that in the Caliph Hakim, the Eternal Creator had
become incarnate. No sooner had the Templars
become aware of this error, than they embraced the
faith of Jesus, the son of Mary Amram, whose

life had been spent in proclaiming the mercy of

the Eternal God, and preaching the hope of a

future existence. This code of mercy they adopted
as their own.
"
By means some fragments of the real Pen-
of

tateuch, the Templars at the same time learnt that

this Jesus, son of Mary Amram, had, under the
mysterious name of Osee, been chosen chief Cap-

tain, and High Priest by the law-

consecrated

giver Moses (Deut. xxxi. 7, 8, 14, 23 xxxii. 44 ; ;

xxxiv. 9), and that on the death of this latter,

Jesus announced a new law of justice and equality,
and abolished the priesthood of Juda, who, during
the latter years of Moses' lifetime, had got all

power into his own hands, and employed it to

bring the Israelites into a disgraceful bondage, called
the Nazarean. All this our Brethren of former times
found recorded in the Pentateuch, the Koran, the
Arabic traditions, and popular beliefs. The dog-
matic truths and liberal doctrines of Jesus, the
son of Mary Amram, were brought to Europe by
the Templars ;
the Order increased in numbers
and influence, and the spread of these doctrines
 Freemasonry against God. 195

caused great uneasiness to despots and priests, who

gave themselves out for the heirs and representa-
tives of the priesthood of Juda, abrogated by the

liberator Jesus."
Next
follows an account of the execution of Jacques

Molay, plainly designed to cast odium on the authors

of the deed, upon the
king, arid especially here the
Belgian origin of the whole thing is betrayed upon
bishops and upon the Pope. Those Templars who
escaped the general massacre (so runs the tale)
carried on in Europe the building of the temple
to the Great Architect of the Universe with un-

tiring energy, combating feudal oppression under

the cloak of the freedom which a corporation
enjoyed, and of the useful calling they followed.
In this work the principles of Liberty and Hu-
manity, learnt in the East, were of no small service
to them. In France, Germany, England, Italy,
and elsewhere, they became the terror of landed
proprietors, and of the higher clergy. In order to
render their position secure, they formed themselves
into a body of stone-cutters and Free masons, and
established a noviciate for the purpose of testing the

courage, perseverance, and discretion of candidates.

But through the ill-advised reception of some promi-
nent members of the aristocracy and clergy, the old
spirit of the Order became deteriorated, and by im-
prudent interference in politics, its members exposed
themselves anew to the danger of persecution. Fin-
ally, however, the true doctrine was revived, and the
1 96 The Secret Warfare of

right course of conduct returned to. The document

we quote from proceeds as follows :

"The traditions preserved throughout the whole

Order show that our ancestors admitted no other
doctrines than those of Jesus, the son of Mary Amram.
In order that these might not be lost, a sealed copy
has been handed down by the first Superiors of the
Order, the genuineness of which is evident and unde-
niable. It ordains
"
i. That atthe head of every document issued

by the Brethren, in an individual or corporate

capacity, should stand a profession of faith in our
Lawgiver Jesus, the son of Mary Amram, the in-
variable formula to be employed being,
'
To the

glory of the Great Architect of the Universe/ ex-

pressed by the nine initial letters, A. L. G. D. G.
A. D. L. U. (A la Gloire du Grand Architects de
rUnivers), to expose and oppose the errors of Pope
and priest, who commence everything in the name
of their Trinity."
"
2. That all proceedings at the opening or at the
closing of our Lodges, as well as all documents either
of individual members or of the Brotherhood in

general, should be dated from the Creation of the

World, or the Era of Light, in opposition to the mo-
dern system of chronology invented in the end of the
eleventh century by a Pope, who introduced the use
of a later era ;
a pitiful and cowardly artifice by which
to obtain universal recognition of the event from
which he dated."
 Freemasonry against God. 197
"
3. That in remembrance of the Last Supper or
Christian Lovefeast of Jesus the Son of Mary Amram,
an account of which is given in the Arabic traditions
and in the Koran, a solemn festival should be held,

accompanied by a distribution of bread, in com-

memoration of an ancient custom observed by
the slaves of eating bread together, and of their
deliverance by means of the liberator (Josue).
The distribution is to be accompanied by these
memorable words '
This is the bread of misery
and oppression which our fathers were forced to
eat under the Pharaos, the priests of Juda ;
whoso-
ever hungers let him come and eat ;
this is the Pascal

sacrifice (of the liberator Josue) ;

come unto us, all

you who are oppressed yet this ;

in one year more
Babylon, and the next year shall see us free men.'
This instructive, and at the same time commemo-
rative, supper of the Rosicrucians,
is the counterpart

of the Supper of the Papists."

"
4. That in honour of our Jesus, spoken of in the
Pentateuch under the name of Osee, all our work
should begin and end with a threefold and joyous
huzza for him ;
and this salutation is to be repeated
every time that a guest or a deputation is brought
into the temple, as well as at the opening of a love-

feast, and after every toast drunk on festive occasions.

This the thrice-repeated exclama-

'huzza, consists in

tion, Osee, Osee, Osee, i.e., Long live the memory of

"
Jesus, son of Mary Amram !

"
Such are the ordinances of our masters ;
the
198 The Secret Warfare of
traditional interpretation of them has always been
preserved in the Orient of Venice. 1 This is conse-

quently the creed of Freemasonry it rests upon the ;

system of Jesus, the Christ, the Liberator of Israel,

who instituted a liberal and moderate code of laws,
and abrogated the priesthood of Juda; a creed laid
down in Arabic traditions, in the Koran and Penta-
teuch, and
by those historical writers commonly
known under the name of the prophets. All this

proves to a demonstration the real object of papal

anathemas, now no longer hurled against monarchs,

or amongst their subjects who adopt re-
those
formed views. Priestly dread of the disclosure of
the truth is the real cause of the persecutions

constantly renewed against Freemasonry for the ;

Western Popes are well aware that we alone possess

in our traditions and sacramental words evidence

that must sooner or later bring about the destruction

of the spiritual ascendency and chimerical dominion
of Rome."
Even here, in this earliest stage, the antitheistic
strain which runs through all the higher grades of

Freemasonry already becomes apparent. We have 2

not to do with theoretical unbelief, nor with a simple

denial of the positive beliefs of others, but with an

1
The Scotch rite likewise professes that many of its mysterious
ceremonies came to it
by way of Venice. See Barruel, as above,
P- 2 95-
2
The document we have quoted from is, in fact, the work of
a Rosicrucian, and is
apparently addressed to the Brethren of the
Eighteenth Grade alone.
 Freemasonry against God. 199

element of active aggression which strikes at the

root of Christianity, and is determined to gain the

mastery over it. We deal with a foe prepared

for a hand-to-hand fight with the God of revela-

tion, and ready to run an equal race with Chris-

tianity, in seeking proselytes amongst all classes
of society. On the authority of a wild fiction,
alleged to rest upon the incontrovertible testi-

mony of ancient records and testimony never

forthcoming, the unwary candidate is persuaded

into rejecting the books of Holy Scripture and into

looking upon the Pentateuch itself our version of

it, at least as spurious. The Saviour adored by
Christians is represented as being a common Jew
of Bethlehem, who was confounded with the ancient

Josue, the son of Nun, by the credulous and barbarous

Druses of Lebanon, and afterwards exalted to
be the God of Christendom by the Western Popes,
for the furtherance of their own selfish aims. 1 As
a matter of fact, Freemasonry refuses to acknow-
ledge any Redeemer except a democratic liberator
of society, the Josue (Jesus) of the Old Testament,
the champion of religious enlightenment. His reli-
gion, the only true one, is limited to two tenets ;

1
In fact, according to Barruel (vol. ii. p. 270), any candidate admitted
by the corrupt portion of the Order of Templars was obliged to swear
belief in
" a Creator who neither had died nor could die."
"Receptores
dicebant quos recipiebant, Christum non esse verum Deum, et
illis,

ipsum fuisse falsum non fuisse passum pro redemptione humani generis,
;

sed pro sceleribus suis." Dufiuy, " Traite sur la Condemnation des

Templiers? p. 38.
 2OO i
The Secret Warfare of

belief in an eternal and merciful God, and in a future

existence. The fact of having a priesthood which is

a class apart involves the slavery of the rest of man-
kind ;
on this account it must be done away with,
and he who overthrows a true philanthropist and
it is

faithful follower of Josue, who did so much in his day,

besides conferring on his people the blessing of a

liberal and moderate code of laws. Thus, according to

these views, Liberty and Equality constitute the only

real and practical religion, and to struggle against
despots, aristocrats, and the clergy, is the lifelong
vocation of a true son of the Craft. The opening
formula of even the most unimportant document is a
"
tacit protest against the absurd popish invention of
a Trinity." Finally, the most sacred mystery of the
Christian religion, the Holy Eucharist, is shamelessly
travestied and made to figure in a socialistic comedy,
"
as the bread of misery and oppression," that oppres-
sion under which the world at large lies groaning, and
on its distribution in the Lodges, is accompanied by
the portentous words, " This year you still sigh in
the Babylon of political, social, and religious slavery,
but next year you shall be free men," free from the
1
yoke of religion above all. Therefore war with
Rome, war with the knavish Pope, war against his
spiritual ascendency and fantastic dominion ;
and

1
The banquet of the Rosicrucians is indeed called the Mystic Supper,
their glasses being termed chalices, instead of " cannons," as is usual
in the three lower and less important grades. Thuileur, p. 68. For a
description of the Mystic Supper, see "La Franc-mafonnerie dans 1'etat,"
 Freemasonry against God. 201

war, too, with all whose beliefs are not limited to faith
in the Josue of Masonic legends, the social and reli-

gious liberator of mankind.

II. To England
appertains the honour of giving
birth toDeism, and bestowing it as a birthday gift on
the Secret Society, to celebrate its entrance, in 1717,

upon a new stage of its existence, the three persons

chiefly concerned in the transaction being out-and-out
Deists. This shallowest of all so-called systems of

philosophy only recognises the existence of such objects

as can be seen and handled; it is a fungus growing upon
the decaying trunk of Protestantism, and refuses ab-

solutely to acknowledge whatever supernatural and

is

immaterial. This threadbare natural religion, out of

which every man is at liberty to fashion garments
according to his own pattern, recognises at most a
higher Being, who has made the visible world, or who,
as Architect of the universe, has constructed the things
we who, His
see around us out of pre-existing matter ;

work once finished, troubles Himself no more about

man and his doings who least of all has given to the
;

world a positive revelation of His being and His will.

Here, in short, we have the "Jehovah" of the Rosi-
" "
crucians, the Great Architectof all lower grades.
It is notorious with what avidity these notions were

caught up by empty heads in England, France, and

p. 24. The author, however, appears not to have had access to any
very lengthy accounts, so that he failed to discover the socialist bearing
of the whole affair. He also gives the words of distribution in an
incomplete form.
2O2 The Secret Warfare of

Germany, and with what astounding rapidity they

spread, both within and without the Lodges, assum-
ing importance, finally, under the pretentious name of
Rationalism. This was for many years the weapon

employed by the Secret Society in its war against

the God of revelation, one which, even in the present

day, it continues to turn against all who see in the

truths of the faith anything more than a mass of
wax which every man may mould according to his
own particular fancy. We have already brought so
much evidence to bear on this subject in the former
part of this work, that we may content ourselves here
with showing how the Secret Society has made
use of Deism in its antitheistic warfare, and how it
still continues to do so. For this purpose we shall
give copious extracts from a publication originally
written in High German, of which a Dutch translation

appeared in Amsterdam in 1792 ;

a work which is all

the more worthy of credence, as it is supported by

1
documentary evidence. It asserts that the whole

plan of the enemy may be summed up in the follow-

ing propositions :

"
I. Superstition (i.e., Christianity and the law of

1 "
The title in full is as follows :
Ernstige en trouivhartige Waar-
schuwing aan de Grooten dezerwereld, voor het gevaar van eenen gehcelcn
ondergang, ivaarmede de troonen, de staten en het Christendom bedreigd
warden; met bewijzen en oorkonden. Amsterdam. W. Brave, 1792.
Reprinted at the Hague in 1826." According to the opinion expressed
by the Dutch translator, the author of this work, which at the tii
created a great sensation, was a Professor Hoffmann, of Vienna, edit
of the Wiener Zeitschrift.
 Freemasonry against God. 203

Moses) has hitherto been the mainstay of the

tyranny and deception by means of which princes
and priests have drawn mankind into their net.
Fear of a future life, of an eternity of punishment,
had been a motive powerful enough to hold weak
minds bowed down under the load of prejudices
sucked in with their mother's milk, and to enervate
the boldest spirits, rendering them incapable of any

great action. This

the evil of Christianity, that it
is y
enslaves minds to such a point that they are willing
to endure any present suffering, with the consoling
hope of a life to come. On this account it becomes
indispensable to undermine the pillar which bears up
such a structure of superstition but as the number ;

of those who
yet fondly cling to the pious fictions of
their childhood is very large, and the roots of politi-
cal and civil institutions strike deep in the national

soil, it is necessary to go cautiously to work. Here

philosophy may take a useful hint from Nature. As
man chiefly worked on through his passions, these
is

must be excited, and Christianity must be made

ridiculous, ere the dominion of Faith can be over-
thrown in the heart.
"
2. To effect this, a literary association must be

formed, to promote the circulation of our writings,

and suppress, as far as possible, those of our
opponents.
"
3. For this end we must contrive to have in our

pay the publishers of the leading literary journals

of the day, in order that they may turn into
204 The Secret Warfare of

ridicule and heap contempt on everything written

in a contrary interest to our own.
"
4. He that is not with us, is against us.' There-
'

fore we may persecute, calumniate, and tread down

such a one without scruple individuals like this are
;

noxious insects, which one shakes from the blossom-

ing tree, and crushes beneath one's foot.
"
5. Very few can bear to be made to look ridicu-
lous let ridicule, therefore, be the
; weapon employed
against persons who, though by no means devoid of
sense, show themselves hostile to our schemes.
"
6. In order the more quickly to attain our end,
the middle classes of society must be thoroughly
imbued with our principles the lower orders and;

the mass of the population are of little importance,

as they may easily be moulded to our will. The
middle classes are the principal supporters of the
Government to gain them we must work on their
;

passions, and, above

bring up the rising genera-
all,

tion in our ideas, as in a few years they will be in

their turn masters of the situation.
"
/. Licence in morals will be the best means of
enabling us to provide ourselves with patrons at
court, personswho are nevertheless totally ignorant
of the importance of our cause. It will suffice for

our purpose if we make them absolutely indifferent

to the Christian religion. They are for the most

part careless enough without us.

"
8. If our' aims are to be pursued with vigour, it

is of absolute necessity to regard as enemies of en-

 Freemasonry against God. 205

lightenment and of philosophy all those who cling

in any way to religious or civil prejudices, and
exhibit this attachment in their writings. They
must be viewed as beings whose influence is highly
prejudicial to the human race, and a great obstacle
to well-being and progress.
its On this account it
becomes the duty of each one of us to impede their
action in all matters of consequence, and to seize the
first suitable opportunity which may present itself of

putting them entirely hors dit combat.

"9. We must ever be on the watch to make all

changes in the State serve our own ends ; political

parties, cabals, brotherhoods, and unions in short,

everything that affords an opportunity of creating

disturbances must be an instrument in our hands.
For it is only on the ruins of society as it exists at
present that we can hope to erect a solid structure
on the natural system, and ensure to the worshippers
of nature the free exercise of their rights."
It is easy to see that this plan is a facsimile of
the work which the Secret Society had not merely
sketched out, but actually begun, in concert with the
so-called "philosophers" of France. Animated by a
like and employing the same tools as these
spirit,

latter, Freemasons had for some time past been

actively at work at the Courts of Berlin, Weimar, and

Vienna, on the banks of the Rhine and the Iser, and
they had succeeded in undermining the Christianity
of the influential classes. Their efforts were, indeed,
attended with less success on the right bank of the
 206 The Secret Warfare of

Rhine than had been the case on the left; but for
this the Brethren themselves were not to blame,
the tenacious conservation of the German mind, and
the dread excited by the recent horrors enacted in
France, proving formidable opponents to struggle
against. Another plan was therefore adopted, that
j

of employing science as a means slower, it is true,

but not less sure of combating revelation, whereby,
through the strong materialistic and naturalistic
tone imparted to education, a race of men should
be trained up whose sight would be strong enough
to stand the broad daylight of religious Nihilism.
Now hatred of Ultramontanes and of orthodox
Catholics openly preached on the housetops,
is

and the even expected to be grateful for

faithful are

the exhibition of such pious zeal. But it is all very

well to proclaim a thousand times over on the
"
public stage liberty of conscience and freedom for

every shade of opinion and religious persuasion, for

every upward tendency and higher aspiration of the
human heart." Behind the scenes there lurks the
persecuting Nero, armed with exceptional laws, with
outlawry and exile, determined to know no rest until

the very name of Nazarean is obliterated. Liberal-

ism, the exoteric teaching of this dark league, is, in
its very essence, persecuting and intolerant any ;

union with it is a preposterous idea, a thing impos-

sible. For forty years the Catholics of Belgium
have had to expiate bitterly their ill-advised " Union"
of the year 1830; and they daily gain a stronger
 Freemasonry against God. 207

practical conviction of the truth of the assertion we

have just made.
The keynote of Freemasonry is, War to the death J

against all revelation. As far back as the end of

the preceding century it expressed itself in these
x " Belief in
terms : revelation is a malady to which
weak and pious minds are very subject it is an ;

infectious epidemic, employed ever since the world

began, to effect the destruction of human liberty ;

it isalike incompatible with sound reason and true

freedom ;
it is the parent of fanaticism and supersti-
"
tion." The laws of the Mosaic and Christian
religions are the contemptible inventions of petty
minds bent on deceiving others ; they are the most
extravagant aberrations of the human intellect."

"The of priests, and the despotism of

selfishness
the great, have for centuries upheld this system (of

Christianity), since it enabled them to rule mankind

with a rod of iron by means of its rigid code of
and to confirm their power over weak
morality,
minds by means of certain oracular utterances, in
reality product of their own invention, but
the

palmed off on the world as the words of revelation."

In reading these strange effusions of the Deistic
mind, we must not overlook
the fact that political re-
volution is the object ever kept in view by those who
uttered them, an object to the attainment of which
the overthrow of religion is nothing but a necessary

preliminary. In the present day Freemasons pursue

1 Nos.
Waarschuiving, vol. xi., i, 2, 8.
 208 The Secret Warfare of

precisely similar aims now, however, the Brethren

;

are cautious and prudent, as they were in the early

years of the reign of the Emperor Joseph II. that ;

is to say, they speak only of the future triumph of

an odious unbelief, and wisely abstain from all

mention of political intentions.

The following remarks are taken from the Lato-
mia, vol. iv., and form the introduction to a review of

the " und Ketzerglaube " of Dr A.

Kirchenlehre
Drechsler, a work favourably commented on and
recommended to the perusal of Freemasons "Con- :

sidered in its religious aspect, Freemasonry forms a

whole of which Protestantism is but the half ;
.this

substance of religion as a direct

latter regards the

communication from God to man, and permits a

partial use of reason, in so far as it is necessary to
mould this extravagant compound into some sort of
shape. According to Freemasonry, on the other hand,
it belongs to reason to create not the form alone, but
also the substance, of religion. Protestantism must
either return to Catholicism and proceed onward till

it reaches the domain of Freemasonry, or voluntarily

continue to occupy a half-way position between the
two ;
because reason will not for ever content itself

with labouring to give an appearance of reason to

facts which are above reason it must seek in dif-
:

ferent ways bring the material supplied to it

to
into union with its own spirit, until, as the final
result of these efforts, it arrive at the clear and full

conviction of the utter futility of all such attempts

 Freemasonry against God. 209
at union. At this point it another right
asserts

indisputably its own ;

it rejects the stubborn ma-
terial forced upon its acceptance, and boldly claims
to choose for itself, and if need be, to create what
is most suitable to its purpose. This gives a clue to
the phenomena at present exhibited by Protestant
religious life, especially in England, to the allegorical
meaning attached to Christian history, to the vague
apprehension of Christian dogma. The last efforts

made to uphold ecclesiastical Christianity occasioned

itscomplete expulsion from the realm of reason, for
they proved but too plainly that all negotiations of
peace must result in failure. Human reason became
aware of the irreconcilable enmity existing between
its own teachings and the dogmas of the Church. . . .

Finally, all educated minds felt the need of a brief

summary of that which mankind possesses in the

Church, and that which is on the other hand offered

to by natural religion."
it

The upshot of these quotations exactly the same

is

as that of preceding ones. Christianity, being abso-

lutely incompatible with reason, may perhaps be
tolerated for a while as a toy for fools to play with,
but it must on no account be allowed to lay down
laws for the regulation of public life ;
this would be
an outrage on human reason, which occupies a posi-
tion of irreconcilable hostility to the teaching of the

Church. This course of action does, it is true, involve

the setting aside of a positive right for the safety of ;

the Christian Church is guaranteed by most solemn

O
2 TO The Secret Warfare of

treaties ;
but above the positive right stands the
natural one, i.e., the right of mankind to unlimited

progress and to this Christianity opposes an obstacle.

;

It remains then to reduce this latter to a condition in

which it must be content to live on sufferance. This
is the path in which all modern ideas move, both of
writers and politicians, exactly as they did at the
time of the first French Revolution, and the period
which preceded it. The upholders of Christianity
form nowadays a mere party in the State the
minority, in fact, although the great mass of the
people still clings with tenacity to the Christian
faith.

Deism, as professed by Freemasonry, recognises no

eternity. In order to defend itself against the attacks
of Dr
Eckert, a pamphlet was published at Leipzic in
1865, entitled, "The Attitude of Freemasonry in the
Present Day, a history and disclosure of the aims of
the Craft, together with an answer to the most recent

charges brought against it, by E. G. Eckert, D.D.L.,

Dresden." Notwithstanding all his prudence, the
following admission escaped the pen of the advo-
"
cate :
Freemasonry teaches nothing impossible ;
its

secret consists in teaching man to discern realities.

It instructs him in the art of being good without
reference to heaven or hell, independent of the

motives of hope and fear. The Mason does not

await a future life to receive his reward he has it ;

here, and is content."

What then can be said to the decree of the Grand
 Freemasonry against God. 211

Orient of Paris, which, in 1865, after due revision of

itsstatutes, acknowledged the existence of a God,
and of an endless life ? It must be pronounced a dis-

gusting piece of hypocrisy, intended to beguile the

world of the "profane." That social chaos inevitably
follows on the denial of a future life, is testified by
the declarations made in the Paris Convention of
1795, immediately after the fall of Robespierre, by
Deputy Lecointre. "A
people," he says, "which is
without religion, without form of worship, without
churches, or any public divine service, is also without
country and without national customs, and prepares
future slavery foritself. Contempt for religion has
been the agent in bringing ruin upon this great
empire; and a similar fate is in store for every

nation whose code of laws is not based on the im-

mutable foundation of morality and religion."

III. We are, however, very far from intending to im-

ply that Freemasons have any religious tenets pecu-
liarly their own, for what they desire to accomplish is
rather the overthrow of all religion, and every form of

positive belief. In this war of extermination they

make use of any destructive theory which may present

itself, not excepting Pantheism; in fact, this latter is

an auxiliary all the more welcome, because it of all

others is the farthest removed from revealed Chris-

tianity. Besides, the Craft recognises in Pantheism an

old and valued friend, to whom both history and
natural religion show her to be nearly related. She
2 1 2 The Secret Warfare of

herself assertsher connection with the pantheistic

Manicheism of the East and it was from the study of
;

Arabian disciples of Aristotle that Amalrich of Bena

learnt his Pantheism. Much the same thing, too,

may be said of the Cathari, the Brethren and Sisters

of the Free Spirit, the Albigenses, and even the cor-

rupt portion of the Order of Templars. Almost all

the sects of the Middle Ages had a strong panthe-
istic colouring, and developed into religious and
democratic agitators of the very worst description ;

and it is precisely from these that the Craft claims

genealogical descent, as with these it is historically
connected.
It is, moreover, a fact worthy of notice, that Spi-
noza, the father of modern Pantheism, stood in secret
"
relation to many Friends," and that all his literary

effortswere directed to the end of obtaining accept-

ance for the opinions of Freemasons throughout the
educated world. A few words respecting this remark-
able man may well find a place here. Baruch or
Benedict Spinoza was born on November 23, 1632, at
Amsterdam. His parents were Portuguese Jews, and
destined their son to become a Rabbi. He applied
himself early to the study of the Bible and the Tal-
mud his intellectual gifts, and the remarkable pro-
;

gress he made, excited the admiration of his teachers,

although his critical remarks, and the sceptical turn

of his mind, aroused their worst misgivings, and led

them to threaten him with expulsion from the Syna-
gogue. The ambitious young man then took up
 Freemasonry against God. 2 1
3

with Calvinism, and although at heart an unbeliever

in everything supernatural, he made outward profes-
sion of belief in the gospel, by frequenting Calvinist
and Arminian places of worship. He received in-
struction in Latin and Greek from a German physi-
cian named Van den Ende, an avowed who
atheist,
met his death in 1674, at the hands of the common
hangman, for having taken part in a conspiracy.
The Jews, fearing Spinoza might prove a dan-
gerous antagonist, sought to win him back to their
Synagogue by means of bribery and when this ;

attempt failed, they endeavoured to rid themselves

of him altogether, one of his own nation actually

stabbing him with a knife as he was in the act

of leaving the theatre. Through the influence of

the Rabbis, he was, in 1655, formally expelled from
the Synagogue, and at the same time banished
from Amsterdam. From that time he lived mostly
in the country and when, in 1670, he removed to
;

the Hague, he rarely during the remainder of his

life appeared out of doors. On February 21, 1677, he
died of consumption, at the age of forty-five years.
His " Friends" were numerous, and ever ready to
give him a helping-hand. Only four years before
his death, the Elector- Palatine Charles Louis nomi-
nated him to the Professor's Chair of Philosophy at
Heidelberg but this post he declined, on the plea
;

of inability to comply with the condition imposed,

namely, "that he should never make any use of
philosophy which might lead to the overthrow of
214 The Secret Warfare of

existing systems of religion." This little man, of

dark and sallow countenance and repulsive features,
chiefly confined his studies to theology, mathe-
matics, physics, and philosophy. The whole gist of
his teaching may be stated in these propositions :

All that exists, God and the world, forms but one
substance, which is God, possessed of two attributes,
thought (spirit) and extension (matter) ;
from the
Universal Substance of producing nature (iiatura natu-
rans) spring the various forms of existence, individual
things, or produced nature (natura naturatd). Con-
sequently, he denied the personality of God, His
spiritual and supernatural being, the creation of the
1
world, human freedom, the distinction between good
and evil. Miracles, according to Spinoza's theory, are
an absolute impossibility, since he proposes as the
object of religion, no other than the one proposed in
all ages by Freemasonry the introduction of a code
of morality regulated by reason. His views of history
are as materialistic as his whole system they all ;

hinge upon fatalism, and may be considered as hav-

ing set the fashion for the realistic mode of writing
history so prevalent at the present day. In regard to

persecution, Spinoza was not a whit behind the Craft,

of whose teaching he was the principal advocate in
modern times. The design of all his studies was to
bring about the overthrow of revealed religion by
1
The incarnation of God appeared to him a thing as repugnant to
common sense as to say that the circle has assumed the nature of a
square.
 Freemasonry against God. 215

means of science, the persecution of dogmatic religion

being his idea of religious liberty. His " Tractatus
T

theologico-politicus" contains the following proposi-

tions, so thoroughly in harmony with the spirit of Free-
masonry. The aim
of religion, he avers, is obedience

(avoiding as yet the use of the word "tyranny"); that

of philosophy is truth between these two there can
:

exist, once and for ever, no connection and no relation-

ship ;
true philosophical religion contains everything
which would be left of positive religion, were it stripped

altogether of the supernatural element ;

it needs no
faith in history and in miracles for its support, no
ceremonies and no future reward, since it is its own
reward. Hence it follows that religion is intended for
the great mass of mankind, as it is undeniable that
the number must always be small of those who,
directed by reason, practise virtue for its own sake.
At the end of his treatise Spinoza expresses an idea
of the Church's rights, which recalls the times of Nero.
"
Those invested with supreme command in the State
have the right to do all which they have the power
to do." In other words, " might before right." Here
1
This was written as far back as the year 1663, and was at first privately

circulated amongst his friends but later on, in 1670, it was published
;

anonymously, Hamburg being given as the place where it was printed,

instead ofAmsterdam. Immediately on its appearance, the work was
proscribed by the Dutch Government, but it reappeared, and was
widely circulated under an altered title in Holland, England, Germany,
France, Switzerland, and elsewhere proof enough that other agencies
were at work in the matter. For Spinoza's life, doctrines, and writings,
see Feller,
"
Biographic universelle. Wetzer-\Velte,Kirchen-lexicon,"
under Spinoza.
2 1 6 The Secret Warfare of

we have the terrible imperial doctrine of State supre-

macy which, originating with the Caesars, was later

on dressed up by Hegel in a scientific garb, and
has for the last two centuries made the life of the
Church more and more to resemble a lingering mar-
tyrdom, while now it fills anew the hearts of all true
Christians with anxious apprehension. These doc-
trines are the more
closely followed by members of the
Craft as they find the influence they possess gradu-

ally increasing. To these propositions Spinoza ap-

pends the following conclusions Those who are
:

invested with authority in the State are also em-

powered to determine what is good and right for the

State, to expound Holy Scripture according to their
own discretion, and, above all, to order and arrange
the externals of divine worship, and the observances
of religion, in the way they shall deem most condu-
cive to the public good. For the philosopher, on
the contrary, Spinoza claims liberty "to hold what

opinions he pleases, and to express those opinions,

provided always that he does not assume a hostile
attitude towards anything established by law, or

encourage political insubordination." This is as

"
much as to say, Freedom for ourselves ; slavery
for our opponents."
Thus, with the assistance of his allies, this Jew of
Amsterdam became the father of popular philosophic

Rationalism, and especially of modern Pantheism,

down to the time of Ed. V. Hartmann, the philosopher
of the Unknown. The inevitable consequence of this
 Freemasonry against God. 2 1
7

line of argument is to give the foremost place amongst

all classes of human knowledge to natural science,
and at the same time to supply a formidable weapon
for the attack on positive religion. His theories of
Church policy constitute the ideal of all religious
persecutors, whether secret or open the amicable ;

relation formerly existing between Church and State,

which was the bulwark of society and of good man-
ners, is now no more, and the powers of darkness are

incessantly at their work of devastation, striving to

bring about that last and most terrible convulsion

which, like a second deluge, is to overwhelm the
whole human race.

In its true nature, Freemasonry has ever been

pantheistic.
1
The so-called Natural Religion and
Worship of Nature which it professes prove this, and
numerous documents may be found to bear testimony
to the fact. We will quote a few of these.
The Latomia, a Masonic periodical published quar-
terly at Leipsic, speaks as follows (vol. v., p. 35) :

"Egypt be regarded as the cradle of all our

is to

learning, especially as being the land where Craftsmen

were first initiated into the Secret Society as it then
existed, into the Corporation or Fraternity of Masons.

Throughout the whole of Asia Busiris the sun-god

was adored under the name of Mythras and the

1
We would remind the reader of the opinions expressed by Juge,
already cited in our fourth division, under No. 4, which bear a close
affinity to those of Spinoza, and met with the approval of
the whole

body of Freemasons. See p. 65 seq. ,

2 1 8 The Secret Warfare of

emblem ofthe temples of the Freemason are

fire ;

likewise enlightened by the presence of that life-

"
giving symbol Thus, among the Freemasons,
!

Heliogabalus, one of the maddest of the Roman

emperors, might find a large number of pious scholars,
and servants of the sun.
like himself, priests

In the Freemasons" Journal of Vienna, " for private

circulation amongst the Brethren" (vol. xi. 3, p. 21), the

Speaker of the Lodge thus addresses his hearers

"
In early times the Samothracians worshipped only
the heaven and the earth, since Nature was to them
father and mother, and there were then no priests
and despots, who by means of craft and force, super-
stitionand oppression, mental and physical coercion,
led them to disown, and even to hate, their Divine
Creator." In harmony with this pantheistic wor-

ship of Nature is the Masonic practice of not

merely dating from the Creation of the World, but

making the year begin on June 24th, the summer
solstice.

In the Astr&a, the Freemasons' Pocket-book, 1837,

"
by Sydow, we read The ancient peoples of the
East worshipped the sun under the figure of some
deity its arrival at the end of its annual course, the
;

winter solstice, was bewailed by the Egyptians as the

death of Busiris ; amongst the Ethiopians was
it

represented by Memnon, amongst the Persians by

Mythras, amongst the Greeks by Bacchus, amongst
the Babylonians by Adonis, amongst other nations

by Atis In this manner all the various nations

 Freemasonry against God. 2 1
9

celebrated the death and resurrection of their respec-

tive deities, who were, in fact, nothing else but imper-
sonifications of the sun. The myth of Adon-Hiram
must be regarded as one of the oldest representations
of the history of the sun-god, as introduced into the

temples of the Masons, and ever since preserved by

them in the original form." Here we once more
find the Pantheism of the Manicheans under a new-
aspect.
But even this heathenish worship of Nature is

impiously dressed up in, and disguised by names

borrowed from, Christianity. When the Brethren dedi-
cated their Lodge in Vienna to St Joseph, no one was
further from their mind than the holy foster-father of
the Saviour. They probably thought of the Spring

Equinox, or, possibly, of their first patron, the

Emperor Joseph II. For them the festival of St John
the Baptist means the time when the sun reaches its

meridian, the full plenitude of its power to enlighten

and fructify. It is therefore a joyous festival for the

Craft, as all the dwellers on the Rhine between

Cologne and Coblentz can when, on the re-

testify,
currence of this day, the Freemasons' steamboat

glides gaily by, with colours flying. The day of St

John the Evangelist, December them, on
27, is for
the contrary, a day of mourning, on account of the
diminution of the sun's light and productive power,
as formerly was for the Phoenicians, who then com-
it

memorated the death and resurrection of their god

Adonis. If the Brethren in bygone times called
22O The Secret Warfare of
themselves Knights of St John, they did not know
which of the two saints was their patron, but merely
employed this holy name to screen themselves
from the espionage and persecution of the outside
1
world.
The "
Leipzic Freemasons' paper, for private circu-
"
lation (year 1850, No. 18, p. 137), gives a sketch of
the proceedings on occasion of the winter solstice
and new birth of light (Dec. 29, 1849) tne Lodge of m
True Friends of Unity at Brussels. The orator spoke
as follows :

"
Freemasonry recognises only four principal feasts,
the two equinoxes and the summer and winter

solstices,i.e.)
the days which mark the divisions of
time, and portion out the year into four almost equal
periods. This determination is the result of long

thought and deliberate conviction for our festivals ;

are not arbitrarily fixed by man, nor therefore liable

to be altered and moved by him at his pleasure. No,
my Brethren, our festivals are marked out in the

heavens, they are indicated to us by the changing

position of our earth in regard to the sun. The time
has now come round when the brilliant orb which
quickens all things is about to enter once more on his

1
See Eckert, "Die Frage," &c., p. 35. Tertullian writes thus of the
"
ancient pagans ("De Prsescript. , c. 40): "Diabolus ipsas quoque res
divinorum Sacramentorum in idolorum mysteriis semulatur. Tingit et
ipse quosdam utique credentes. Expiationem delictorum repromittit
et sic adhuc initiat Signat illic in frontibus milites suos. Cele-
brat panis oblationem. Quid ? Quod et summum pontificem in unis
nuptiis statuit."
 Freemasonry against God. 221

resplendent and royal course. It is Christmas-time !

Glory to the great Architect of the Universe All !

that lives, all that breathes, is bestirring itself anew,

and preparing to shake off its temporary lethargy, its

icebound sleep. Ought not grateful emotions to fill

every heart at such a season, for, of all the festivals we

celebrate, this is the greatest. On this day light is born
again into the world !".... In conclusion, I would
point out to you that the striking allegory of the two-
1
headed Janus, represented to us by the two Johns,
whose festivals coincide exactly with the times of
the summer and winter solstice, with the birth and
the victory of heaven's light that this allegory, I say,
offers to the philosopher, even more than to the

savant, an inexhaustible field for diligent research/'

The writer adds in his report that this piece of

magnificent rhetoric was received with repeated out-

bursts of applause, and that the orator was warmly

complimented upon it by the Most Worshipful Master

in person.

We find the Apostle St Paul, in his Epistle to the

Romans, severely rebuking the heathens of old, and

declaring them to be inexcusable, because, notwith-
standing the many natural aids they possessed to
attain to the knowledge of God, they turned aside
from Him, their supreme and only Lord, choosing
rather to worship creatures. And from this fact we
may form some conception of what must be the
immense weight of guilt attaching to an association
1
This name of Janus has also been employed by a modern heretic.
222 The Secret Warfare of

which, standing as it does in the broad noonday of

Christian revelation, voluntarily closes its eyes to the

truth, strives, moreover, to involve the whole world in

its conscious and deliberate apostasy from the faith

of the only-begotten Son of God, and spares no effort
of human cunning to beguile the minds of men and

gain multitudes of adherents. This system of modern

Paganism must of necessity contain within itself a
neverfailing spring of hatred to Christian truth.
1
A
certain vague agitation may be remarked
stirring in
all classes of society, which portends a future and

frightful struggle between Ormuzd and Ariman, be-

tween light and darkness. The worst of it is, that
those in whose hands power rests are either miserably
enslaved and bound with a thousand chains, or are in

abject fear of a monster far less formidable in reality

than in appearance. So the one bold stroke which
alone could promise deliverance is never dealt, and
nations, good and honest at heart, go like sheep to
the slaughter. Held in an iron grasp from which
they cannot escape, they writhe in a long and painful
death-struggle, one revolutionary paroxysm succeed-
ing another while they wearily and anxiously look
for a second deliverer who shall break the magic

spell, and reinstate Christendom in the possession of

her rights.

1
The sacred mysteries of Christianity were termed "pagan phan-
"
tasmagoria by the Freemason Faider, speaking in the Lodge of
Fidelity at Ghent, on July 2, 1846. See "La Franc-magonnerie dans
1'etat," p. 26.
 Freemasonry against God. 223

IV. From the doctrines of Pantheism and the ex-

ternal ceremonies of an Oriental worship of the sun
and of nature, Freemasonry enters upon the fourth
and worst stage of its conflict with God, i.e., the anti-
theistic Worship of Humanity, which places man him-

self upon the throne of God. For if God be nature,

and nature God, the highest thing in nature, Man,
must consequently be the most perfect embodiment
must be himself God.
of the Divinity,

Every one of the above-named anti-religious sys-

tems has its own motto. Jewish Antitheism speaks
"
incessantly of Toleration," which is the watchword
of the Craft while in
its infancy Deism of "Enlight-
;

enment," the watchword of the Craft when it has

obtained open recognition Pantheism of " Perpetual
;

progress," the watchword of the Craft when it begins

"
to rule ;
Humanism of the Worship of humanity,"
the watchword of the Craft when it wields the rod of
the tyrant. All these words are in their general
meaning unexceptionable, and are therefore repeated
by a simple-minded and unsuspecting public, which
looks on them as something sacred. To the initiated
only is revealed their true and full import. The
"
pleasing word Humanism," forms no exception. By
the word humanitas the old Romans understood
human nature at its best, advanced civilisation, polish
and refinement of mind and heart; more particularly
that general cultivation which every man ought to ac-

quire before entering upon any course of professional

study. Where can the nation or individual be found
224 The Secret Warfare of

that would not fain be considered civilised ? In the

word itself no harm can be found ;
but thanks to the
second meaning attached to it by Masonic ingenuity,
the innocent exterior conceals a deadly poison,

which, when circulating in the veins, stimulates man

to open rebellion against God, and incites him to

utter with his mouth the arrogant words of Lucifer

"
I will ascend into heaven, I will exalt my throne
above the stars of God : I will sit in the mountain
of the covenant, I will ascend above the height of
"
the clouds ;
I will be like the Most High (Isa. xiv.

13, 14) ;
or rather, I will myself be the Most High.
The following lines are in the same strain :

" When corrupted creeds decay

And sunken nations pass away,

Arise, mankind, now dawns the day."

In the pantheistic sense, man is the highest de-

velopment of the all-pervading Divinity in him that ;

stage reached in which matter becomes spiritual in

is

its nature, and is elevated to a consciousness of its

personal identity. Man, then, is a sovereign mon-
arch he is responsible to no one but himself for his
;

actions he is himself his own master.

;
At most, as
member of a body politic, he is bound to conform to
those laws which are the expression of the general
will, and in case of any infringement of them, to bear
in silence the punishment due to him. As the highest
embodiment of the divine element, he contains within
himself the germ of boundless progress.
 Freemasonry against God. 225

But the God of Christianity is, on the other hand,

exalted far above Nature, and infinitely removed from
the sphere of things created ; by one word of His
mouth He called all things into being ;
He created us

men, and breathed into our bodies an immortal soul.

He is our supreme Lord, Lord of body and soul, Lord
in time and eternity. As our great Lawgiver, He
lays upon us laws which cannot be transgressed with
impunity, whilst leaving us at liberty to exercise free-
will by a good use of this free-will man may merit
;

an eternal reward, but for him whose will rebels

against that of his Maker an eternity of punishment
is reserved. Furthermore, He has given us revela-
an infallible judge in matters of faith, and
tion to be

upon our obedience to the decisions of this judge,

He has made our eternal happiness to depend.
this God of Christianity the occult teach-
Against
ing of the Craft, acknowledging as it does no higher

being than man himself, rises up in the bitterest

animosity, and declaims againstHim as an usurper
from whose yoke man must free himself. This en-
ables us to understand how a Freemason could utter
words so unspeakably blasphemous as these "Dieu
"
c'est le mal how it was possible for the Libertaire
;

to make use of the terms we have already quoted,

and say that humanity must not allow itself to be
checked in itscareer of endless progress by those
barriers "on which the murderers of their kind
have scrawled the name of God in letters of blood
and mud."
P
226 The Secret Warfare of

This last phase of antitheism made a dramatic and

legalised debut on the public stage in the days when
Freemasonry celebrated its triumph. In 1793 belief
in God was a crime prohibited in France under pain
of death, and the worship of reason was set up as the
national cultus. On November loth of the same year
a prostitute might be seen in Paris exalted upon a

triumphal car, a crucifix placed beneath her feet,

conducted by an escort of statesmen and philosophers
to the Cathedral of Notre Dame, there to be raised
upon an altar, while incense was burnt and songs
were sung in her honour. A like disgraceful scene

was also enacted in other French towns. This dei-

fication of man with all that oppresses and degrades
those who are unregenerate ;
this blasphemous social

apostasy from God and from virtue this recalling of;

the wildest times of Paganism, in which man is his

own was not an act perpetrated in a moment
deity,
of passing intoxication, but a work planned long ago,
and carried into execution when a suitable moment
came. Freemasonry, the antipodes of Christianity,
will give itself no rest until its theories have been
once more put into practice, and spread over the face
of the whole earth.
Here, then, we have
the meaning of the terms
" "
Humanitas," the Worship of humanity," "Social
civilisation," "Political progress," "Ennobled human
nature," "Intellectual culture;" expressions daily made
use of by the assailants of the Church as their war cry,
when opposing the cross of Jesus Christ. have We
 Freemasonry against God. 227

already quoted so many passages from Masonic pub-

exposing their sinister designs, that a few
lications,

only can be introduced here they will, however,

;

1
amply suffice to prove the truth of our allegation.
In Freemasons' periodical, " for circulation
the

amongst the Brethren" (Altenburg, 1823, vol. i. No. I,

p. 95 seq.), we find the following passage treating of
the true object of the worship of the Craft: "The
idea of religion indirectly includes all men as men,
but order to comprehend this aright, a certain
in

degree of cultivation is necessary, and unfortunately

the over-weening egoism of the educated classes

prevents their taking in so sublime a conception of

mankind. For this reason our temples consecrated
to the worship of humanity" (i.e., the Lodges of the
"
higher grades) can as yet be opened to only a few.
We should indeed expose ourselves to a charge of

idolatry were we to attempt to personify the moral

idea of humanity in the way in which the Divinity is
usually personified (!) .... On this account, there-
fore, it is advisable not to reveal the cultus of human-
ity to the eyes of the uninitiated, until at length the
time shall come, when from east to west, from north
to south, this lofty conception of humanity shall find a

place in every breast, this worship alone shall prevail,

and all mankind be gathered into one fold and one
family."
Since man is God, it follows that all which is

1 We refer any one desirous of making himself acquainted with the

whole heathenish scheme to Eckert, " Die Frage," &c., pp. 22, 62.
228 The Secret Warfare of

human is divine, and the more intrinsically human

the more essentially divine. This maxim is the very
" "
soul of Masonic teaching, the eritis sicut Dii of
the serpent in paradise, the ignis fatuus appearing
under a thousand varying hues in the mythology of

the ancients, in the mysterious rites of Secret Societies,

in the Lodges of the Craft, and leading astray many

who are made to believe that it is the brightest flame

of heavenly wisdom. This is what self-knowledge, a
word so suggestive of virtue, is intended to signify
when uttered in the hearing of the Apprentice on
" admission to the
his first light." Brother N. J.
Mouthaan says plainly, "We must live as gods. Is

this a highflown hyperbole, a poetical exaggeration

utterly devoid of truth ? . . . . The spirit which

animates us is an eternal spirit ;
it knows no division
of time or individual existence. A sacred unity per-
vades and governs the wide firmament of heaven it ;

is our one calling, our one duty, our one God. Yes
we are God ! we ourselves are God. My brethren,
do we understand this aright ? Man is akin to God ;

in man dwells the same spirit as in God, this spirit is

indivisible. Looking upon our spiritual nature, we

men may be said to form part of the great whole, the

great Being of God. The myths and legends, the

beliefs of benighted nations, will all one day disappear

before the consciousness that man himself is God.

And why is mankind so slow to receive this truth ?

why are so many impediments placed in its way, so

many pitfalls dug in its path Simply because man,
?
 Freemasonry against God. 229

a creature of sense, has no desire, no ambition, to

subdue his human nature, and obtain the mastery
over his body. He who is conscious of his own
divinity cannot breathe in this lower and stifling

atmosphere, which is death to the soul. The man

who feels himself to be God must live a life to which
:
death cannot have access."
According to these views Christianity and the
Christian state are outposts of the enemy which are

already carried. The collective voice of the State

must henceforth decide all questions of truth, since
in it alone all power rests. But it is needful to ad-
vance cautiously, and step by step, because premature
action might rouse the confessors of Christianity to
a desperate conflict, and inaugurate a most undesir-
able series of martyrdoms. Hence the first thing is to
erect a godless state, separation between Church and
State being already presupposed, or, what is worst of

all, the voice of the Church being completely silenced.

Thus Humanism remains master of the situation,, and

can legislate as it pleases ;
and it will not fail to create

a state hostile to God. Any one who appeals to a

superior divine authority is guilty of treason against
all that is highest and most God-like on earth, for the

1 '

"Naa een -werknur inMiddenvertrck, Losse Bladzijde ; Zaarboekje

voor Nederlandsche Vrijmetselaren" 5872, p. 187 seq. Innumerable
passages of a similar description might be quoted from German poetic
literature. One finds traces of these opinions everywhere, from 1790
to the first years of the present century. In 1800 the
appears to fruit

have been considered ripe for gathering, as is shown by the almanacs

which were then published in Weimar, Berlin, and Leipzic.
 230 The Secret Warfare of

State itself is God. Of course, where this system

prevails, no time-honoured historical rights, if ob-
noxious to the public taste of the moment, have any
chance of holding their ground they are swept away
;

without scruple, one single vote being sufficient to

turn the scale against them. That which the State
decrees alone the highest morality. " Law is the
is

public conscience." Of natural rights there can be no

question, as these presuppose a universal code of laws
binding upon mankind, and a supernatural lawgiver.
Moreover, such would inconveniently limit the ab-
solute sovereignty of man in the State that is, the ;

sovereignty of the nation, the will of the people form-

ing an irresponsible tribunal before whose decisions
the most ancient charters are nothing more than
waste-paper.
\ The moral law of this system is limited to the
" Follow the dictates of nature," sequere
precept,
natitram. Here again we meet with a principle to all
appearance completely harmless, for certain ancient

teachers of morality the highest virtue of man

made
to consist in following his nobler impulses and even ;

the Christian is ready to own that grace does not

destroy nature, but rather purifies, strengthens, and

elevates it. But the Masonic worship of humanity,
based as it is upon Pantheism,
recognises no funda-
mental distinction between good and evil, regarding
the practice of mortification and self-denial as con-

temptible folly on the part of the Christian for if ;

man himself is divine, the impulses of his heart must

 Freemasonry against God. 23 1

also be divine, and what usurper shall dare to control

the exercise of his prerogative in this respect ? All
that is human is good so the vices and misdeeds of
:

Jupiter, Juno, Venus, Hercules, and Mars, are to be

commended !

The humanistic morality of Freemasonry is no-

where more honestly exposed than by Brother Hel-
vetius in his two works "On Mind" (" De 1'Esprit,"

Paris, 1793), and "On Man" ("De 1'Homme," Paris,

x
1797). Born in 1715, he showed himself through-
out his whole life, and in all his writings, a worthy

member of the Craft. He died at Paris in 1771,

where two years later the Freemasons honoured his

memory with much ceremony and solemnity.

2 We
must give a short extract from the first-named of
his works, in order that the reader may form some

idea of the dark abyss of moral depravity into which

he would allow mankind to sink.
According to Helvetius, the motive by which our

first work, "De 1'Esprit," was published in 1758, and gained

1
His
for author great applause in the allied courts ; Frederick II. of
its

Prussia, the Empress Catherine of Russia, the Duke of Brunswick,

George III. of England, and others, being amongst his admirers. His
second, and posthumous work, "De THornine," also written
in the

interests of the Craft, is directed from first to last against religion

and the Catholic Church. According to him, the Catholic Church is a
purely human institution, an instrument in the hands of those who love
tyranny and seek after gain. The only true worship is that of reason,

the worship of humanity ; every other is a worship of lies. The Church

is prejudicial to the prosperity of nations, destructive to virtue, &c. See
"
Kirchen-Lexicon, Wetzer-Welte."
2 and 5773.
Jaarboekje, 53, years 5771
232 The Secret Warfare of

conduct is to be regulated is one which appeals to

nature and the senses. He makes the moral charac-
ter of the individual, as of the nation, to
depend on
chance impressions, on education, and the forms of
government. He denies the existence of abstract
virtue and vice. What is beneficial to all in general

may be called virtue ;

what is prejudicial, vice and sin.

Here the voice of Interest alone has to speak ;

each
one of us most promptly with those ideas
falls in

which harmonise best with his own inclination and

advantage errors and faults arise only from our
;

inability to perceive in what our true interest consists.

Individual self-sacrifice promotes the common good,

and therefore the exploits of warriors meet with
universal praise; narrow self-seeking is injurious to
the community, and therefore cowardice is a disgrace.
In regard to mankind at large, no action can be
exclusively good or evil; the wish to benefit the whole
world is one which can never be fulfilled, because the
interest of one nation is always at variance with that of
another. Passions are only the intensified expression
of self-interest in the individual, therefore they are
never pernicious, but, on the contrary, necessary to ;

destroy them is to injure the interests of the com-

munity. The strongest passions inspire the noblest
deeds witness the Dutch people, who, when hatred
;

and revenge urged them to action, achieved great

triumphs, and made their country a powerful and
glorious name. And as sensual love is universally
acknowledged to afford happiness, purity must be
 Freemasonry against God. 233
condemned as pernicious, the marriage-bond done

away with, and children declared to be the property

*
of the State. That will be the best Constitution in
which individual interests will be promoted, sensual

gratification enhanced, and the interests of the

many made identical with those of the few by
means of a wisely-ordered code of laws. Such is

the system of morality which humanistic teaching

proposes to us.

By doctrines like these, which, far from having been

disavowed by the Craft, procured for their author a
solemn tribute of respect some time after his death,
Helvetius cuts at the root of all morality, and proves
that apostasy in a Christian people is
infinitely more
terriblethan ancient Paganism, notwithstanding its
attendant train of evils. And a creature such as he
dared, in his hate of God and eagerness to serve the
devil, to overwhelm the Christian Church with blas-

phemous accusations, charging her with excusing

crimes to serve her own ends, and with making saints
of those who have done most for her interests ;
accus-

ing her of requiring self-denial on the part of her

and thus doing violence to human nature
followers, ;

and by this means encouraging

of enjoining humility,
meanness and idleness (for does not pride alone give
energy and courage ?) of extolling chastity as the
;

highest perfection, and, finally, insisting on the indis-

1
Here we have the terrible doctrines of the Paris Commune of 1871,
long ago prepared by the Craft, and publicly proclaimed by the apostles
of its
principles.
234 The Seerel Warfare of

solubility of marriage ;
an intolerable burden though
this be, to which is far preferable either marriage as
in Africa, where a couple
may live
together for three
years before making a final decision, or the other
alternative of liberty to exchange wives, which fur-
nishes a means of rewarding men who have deserved
well of their country, of inciting magistrates to the
exercise of justice, and soldiers to the exhibition of
valour. Our author further states that the religions
of Paganism were not only less pernicious in their
influence than was Christianity, but that they did far
more than the latter system to promote intellectual
advancement and moral courage that the saints ;

were ignorant, whimsical, good-for-nothing beings,

enjoying in their convents a monopoly of wealth ;

finally, that the Jesuits have ever been the most

terrible scourge inflicted upon the nations of the
1
earth. On this account it is indispensable to deprive
the Church of all power, and this can only be effected
by means of obstinate resistance to her encroach-
ments, and by legislative and educational reform.
In these theories, which, unfortunately, have not
been allowed to remain simple theories, we find. the

paradise awaiting the worshippers of humanity al-

ready pointed out man's highest reward is to consist
:

in sensual gratification ;
that is to say, in trans-

gressions of the sixth commandment. All the

1
These blasphemous sentiments are found in "De 1'Homme," vol.
iv.pp. 38, 233, vol. ii. p. 247, and in other parts of the Paris edition,
from which we are quoting.
 Freemasonry against God. 235

religious ceremonies of Freemasonry tend in this

same direction. The Festival of St John the Evan-
gelist which falls in the winter, corresponds to that of
Isis and Astarte ;
the Feast of St John the Baptist,

kept summer, replaces that of Adonis and Osiris.

in the

In the Vienna Freemasons Journal (3d year, No. 4,

p. 78 seq.), we find the following amongst other

"
things : The name of Adonis is too sacred to be
handled by the ignorant critic it is the link which,
;

if it does not immediately connect the Samothracian

mysteries with our occult rites, at least brings the two

into close proximity. To recognise in the principal
deity of classic antiquity, especially of the Samothra-
cian mysteries, the Adon-Hiram whose death Free-
masons can never sufficiently bewail, appears to me
no far-fetched idea, but one which bears a strong
stamp of truth, one which my Brethren will hail with
satisfaction, one in support of which strong proofs are
not lacking. I do not hesitate to assert that the
history of Busiris-Bacchus, including all the attendant
incidents, may be justly laid before Freemasons as a

counterpart to the sad career of our adored Adon-

Hiram and I rejoice to be able to show you the
;

classic work
have discovered under that figurative
I

representation which was in ancient mythology an

emblem of fertility. I need not remind you that our
false ideas of modesty must all be set aside. The
desire to find truth is a noble impulse, the search after
it a sacred avocation, and ample field for this is offered

by both the mysterious rites peculiar to the Craft,

236 The Secret Warfare of

and those of the Goddess Isis, adored in our temples

as the wisest and fairest of deities. Is it not from

this that the name of Ision, applied to our temple, is

"
derived ?

If we recall the feasts of Isis as celebrated in

Egypt, and the hideous orgies held in her name at

the time of Julius Caesar and other Roman Emperors,

orgies which even at that period excited such disgust

that it was thought fit to
suppress them if we re- ;

member the conduct of Claudius on one of those

Isis' we feel that our acquaintance with these
nights,
mysteries need be carried no further.
The Astraa, an organ of Freemasonry (year
1848, p. reports the following passage from a
50),
festive speech delivered by a high dignitary of the
Craft, Councillor Bechstein, before an assembly of
x
the Brethren and Sisters on this Feast of Roses (St

John Baptist's day). "To-day we meet adorned with

roses in the halls of our sacred temples" (the Lodge) ;

"
adorned with roses we stand around its altar. We
wear an emblem common to all Masons, which decks

every breast and gladdens every eye, and is fraught

with a deep and hidden meaning. This is the queen
of flowers the rose, the emblem of beauty and of
;

virginal charms the flower of ; love, springing from the

1 " The Feast of St John is the Feast of Roses of Freemasonry, the
"
festival of loving union (in a sensual sense). These words are taken
from an oration delivered See Leipzic Freemasons' Jour-
at Leipzic.

nal for private circulation, 1855, 227. The Astraa also terms
p.
" a festival
the Festival of St John of light, love, and strength. "-
1
Busiris Fest.
 Freemasonry against God. 237
bosom of the earth, as the goddess of beauty
sprang
from the foam of the sea." At the distribution of
roses to the Brethren and Sisters (Astraa, 1842-43,
p. 1
08), the following verses were sung, in which the
word love is certainly used in no Christian sense :

"
Masons, take these fragrant roses,
Take and bind them to your breast ;

To some, not nearly all, is known

The meaning by those flowers exprest.

Winning grace and fragrance sweet

Lie within their half-closed form,
But the full-blown chalice offers

Draughts that take our hearts by storm.

Innocence her modest crown,

Love the heart-shaped leaves declare ;

To the sons of earth proclaiming

Praise of Him who made her fair.

*
John learnt of love the secret love,
Whilst seated at his Master's side ;

Learnt the tender lambs to cherish,

Teacher wise and faithful guide.

He of love the living image

Looks on all with kindly pleasure;

Speaks to all with words of mildness,

Wishing all to share His treasure.

1
is here Isis under a Christian mask, and
St John the Evangelist
thereforemust be taken to represent the feminine sex. See Eckert,
" Die That the Holy Redeemer should be found in such
Frage," &c.
company is, we suppose, a source of edification to the simple-minded
Mason j the initiated see the blasphemy, and are edified too in their
way.
238 The Secret Warfare of

Brethren, if throughout creation

Love is life and life is love ;

If to love alone is given,

Earth below and heaven above ;

If made by love and made for love,

Man
begins his life on earth,
Following out its sacred impulse,
Thus he learns his truest worth.

When love, the sacred spark divine,

Brightly burns in every heart ;

When mankind wakes up rejoicing,

And illusions all depart ;

Then the Mason's course will prove

A track of light o'er moor and fen ;

Then is love's most glorious triumph ;

Love shall hold high festival then."

On the opening of the Lodge for women at

Weimar, on St John's Day 1843, the Master of the

"
Lodge thus addressed his fair audience :
Yes, my
dear Sisters, we are indeed your Brethren. We cherish
towards you feelings of the sincerest devotion, re-
membering, as each one of the Brothers here present
to-day cannot fail to do, the words of warning which
the Most Worshipful Master pronounces each time
that he hands the white gloves to a candidate who
seeks admission into the Craft.
Moreover, every
Mason knows the meaning of the second pair of

gloves, which the Master is bound to present a ;

meaning that principally refers to you, beloved

sisters."
 Freemasonry against God. 239

Similar expressions of an erotic nature are con-

stantly recurring at the festive gatherings of the

Brethren, sometimes in the form of innuendoes, some-
times without any such disguise.
We give a literal translation of a poetic toast, taken
from the Almanac for Dutch Freemasons 1872, p.
228, of which frequent mention has been made :

"
Come, Brethren, remember your lessons of yore !

Up, Brothers, and shoulder your muskets once more !

For Wisdom first fire, whose time-honoured name

Is a beacon, enlightening the world with its flame !

Then again, fire again, salute masculine might,

The mainstay of life that makes all hardships light ;

But the last volley surpass all the rest,

let

In honour of Beauty, that gives life its true zest."

From all this it may easily be gathered that even the

motto of the three lowest grades, Wisdom, Strength,
and Beauty, conceals beneath the surface a meaning
which inculcates immorality.
The paragraphs we have quoted will suffice to show
that the heaven of humanistic Freemasonry is a very
carnal one. From first to last the .Craft is true to its

character of an open enemy to God and to His king-

dom. Who, therefore, can wonder that the most
heroic efforts of Christianity scarcely suffice to keep
down the rising flood of moral depravity in education
and in literature,in the theatre and the press, in

public and private life ? At

the same time, we see
verified the apostle's words, when he says that God
delivers up to shameful affections those who give
240 The Secret Warfare of

themselves over to heathenism (Rom. i. 26). When

man in the pride of his heart endeavours to seat
himself on the throne of God, he loses by the fact of

doing so the last remnants of his native nobility, and

"
having become like to horse and mule, which have
no understanding," sinks into the quagmire of vice
and degradation.
The father of lies has frequently been compared

by the early theologians to an ape, who imitates the

actions of God. He has, in fact, erected a temple of
his own, in opposition to the divinely-founded Church,
and gathered together a band of unhappy dupes as
worshippers in his sanctuary. He rules with an iron
sceptre, and strikes in pieces all who dare to profess
allegiance to the God of love. But the work of the
spirit of darkness cannot last, and this consoling con-
viction gives us the joyful
hope that the temples of
the Craft will ere long crumble, and that mankind
will return to the one true and holy Church, who

alone can make her children happy.

But should God His Providence permit the
in

schemes of darkness to triumph for awhile, and the

age of martyrs to return once more, then the Church
at least if we interpret aright the signs of the
times will not fail same heroic courage
to exhibit the D

of obedience unto death which was displayed in the

firstthree centuries of her struggle with Paganism, a

courage never equalled by warriors fighting for earthly

glory alone. Those who fall in the unequal strife

will, in very deed, be so many conquerors; their

 Freemasonry against God. 241

blood will be a pledge of the final triumph of the

Cross. It may be that the kings of the earth will
"
perhaps ask, in the trouble of their heart, Shall
our people give their money and offer their sons for
nothing better than that the will of the Craft may
be done?" In this case the day of reckoning would
not be far off. But this solution, however, is not one
which we would wish to see ;
rather do we send up
earnest supplications to heaven that it may please
God to open eyes that are blinded, and soften hearts
that are hardened, so that the troublous times of con-
fusion and rebellion may cease at last, and Christ be
all in all. Then shall the words of Charlemagne be
inscribed more in letters of gold upon our
once
"
senate-houses and churches, Christ lives Christ ;

"
reigns ;
Christ triumphs !
 CHAPTER IX.

POLITICAL AND ANTIRELIGIOUS AGITATION.

I. SPEECH of the Belgian Brother and Grand Master

VERHAEGEN, at the Festival of the Summer

Solstice, in the Grand Orient of Brussels.

(Trace des travaux de la grande fete solsticiale

nationale, celebree par le Gr. Or. de Belgique le ;

24 J. du 4 M., Tan de la V. L. vraie lumiere

5854. Bruxelles, etablissement typographique

du F. Henri Samuel, 1854, pp. 13-19.)

THE following speech affords evidence of how emi-

nently political and anti-religious are all the efforts of
the Secret Society. It is one of many delivered by

Verhaegen, who
afterwards came to such an unhappy
end, and was printed by the unanimous request of
it

all the Masons present, as a magnificent rhetorical

"
construction." We omit the introduction as unim-
portant :

'.... Events have recently occurred in the profane

world claiming our careful attention, and our newly-
elected Grand Commander has expressed the opinion
 The Secret Warfare of Freemasonry. 243
that they are not without a special significance for
Freemasons. It cannot be that numbers of devoted,
enlightened, and patriotic men, friends of progress
and of liberty, should meet in so many places all
over the country" (in the Lodges) "without having any
definite aim, or producing any definite results. It
would indeed be no small disgrace to Freemasonry,
did it content itself with barren efforts, while the
enemy iseverywhere organising his forces, while the
sinister league" (Catholic) "of ignorance and oppres-
sion spreads its nets abroad and adds
in the darkness,

daily to ominous and ever-increasing power by a

its

system of terrorism and selfishness. I am well aware

that on entering upon such a topic as this I shall
awaken the fears and scruples of the timid. It will

be alleged that this is perilous ground, of special

danger for Freemasons, since our statutes" (that is,
those intended for the lower grades, and for the eyes
of the outside world) " forbid us to take part in any

religious or political discussion. My Brethren, this

subject must be thoroughly sifted once for all and ;

in presence of the unwelcome dilemma of either re-

maining completely silent, or violating its own laws,

Freemasonry must at length speak out boldly as to

the principles it means to adopt, and the course of
conduct it intends to pursue.
"
First of all, we feel no hesitation in stating that

on many occasions Freemasons have overstept this

barrier, and have taken an active part in political

struggles. And since the triumph of our cause has
244 The Secret Warfare

been joyfully hailed by the whole nation, proving

how many are found throughout the length and
breadth of the land to sympathise with the League,
who will dare to blame our conduct ? z To do so
would be to take a false view of history, and deny
the greatness of the service we have rendered to
the country.
"
In addition to this, we are justified in saying
that Freemasonry, on the occasion referred to,

obeyed a plain call of duty, and that under similar

circumstances it would do well to pursue a like
course of action in the future.
"
One remark I must be allowed to make, namely,
that the prohibition in question (concerning political
and religious agitation) is not to be gathered from
the general statutes of the Order, where not the

slightest mention of it is to be found. If the ori-

ginal authors of those constitutions had intended

to make the aforesaid prohibition absolutely binding,

they would have inserted it amongst the statutes

as a positive law. But as this restriction is only
indicated in the special rule of the Grand Orient,
it merely to be taken as having a relative import-
is

ance. Besides, it can be at any time altered or set

aside at the request of five deputies.

"This, then, is the only obstacle which stands in

our way. If the Grand Commander and the Grand
1
Verhaegen seems here to refer particularly to the separation of
Belgium from Holland, which was planned by the Craft, and finally
carried out under its auspices.
 of Freemasonry. 245

Orient concur as to the advisability of setting aside

it would be childish on our
this restriction, part to
attach any value to it. Thus we find ourselves at

liberty, theoretically and practically, to regard this

law as virtually a dead letter.
"
Were Freemasonry compelled to confine its

action to the limits of the narrow circle which

some would prescribe for it, I ask further, Of what
use would its vast organisation then be, and the
extensive development to which it has attained ?

If its life is be cramped in this manner, we

to
had better close our temples at once outside ;

we shall find ample means of accomplishing the

miserable remnant of our task. What I say here
has been repeated a hundred times over by the most

enlightened, the most devoted, the most valued of

our Masons. I am only their echo ;
I merely state
aloud what each man thinks in his secret heart.
Any one, therefore, who is of opinion that it is
an infringement of Masonic thus to explain law
away the rule in question, may, hearing this, take
heart again.
"
If I interrogate the past history of our Order, I

cannot shut my eyes to the fact that Freemasonry

has ever been a heedful watchman, guarding the
Vessel of the State as it struggles in the surging sea
of politics. Does it not, amid the storm and darkness,
kindle the friendly beacon to show that rocks are
nigh ? Does it when danger threatens, run up
not,
the signal of alarm? Does not its whole history bear
246 The Secret Warfare

the same testimony ? Has not the Craft, in the hour

of need, ever proved a fortress and bulwark against
"
the encroachments of error and deceit (i.e. t the
Christian Church and Christian State) "from whatever

quarter the attack may come ? And what she has

done in the past may she not do, under like circum-
stances, in the future ?
" me
It appears to that there can be no doubt on the

subject, and the Grand Commander and the Grand

Orient think as I do. Brethren, the hour of danger
has now come, the enemy threatens, let us be up and
doing. The call to arms has sounded do you not feel ;

that there is something menacing in the very air ?

The voice of conscience seems to be

stifled, treachery

shows with unblushing effrontery, and in broad

itself

daylight incense is burnt on the altars of those false

gods, shameful egoism and craven timidity" (the
"
Christian religion). Enemies destitute of all sense of

honour, devoured by a vulgar and insatiable ambition,

dare to dream of political omnipotence, of consciences
enslaved, of the overthrow of all our cherished rights.
Everywhere our are
organising their forces,
foes

everywhere they proclaim aloud that to take a part

in the politics of the day is their bounden duty, their
1

indisputable right. Under cover of works of bene-

1 "
Here we have again the random cry about political interference,"
an "endangered State," and "necessary action on the part of the
Legislation and of the police," which is raised whenever a Christian
nation assertsits constitutional rights, demands liberty of conscience
and the independence of the Church, refusing to bow beneath the
yoke which Freemasonry would lay upon it.
 of Freemasonry. 247

volence, they are arraying their hosts in order for

battle ; they fight under the of our own
aegis
principles, the words liberty, toleration, charity, and
ail other virtues are ever on their
lips. The Society
of St Vincent of Paul inscribes on its banners the
noble motto '

Humanity/ but in the mouths of its

members this word is a mockery. And in face of
" "
these continual advances (of the Christians), on the
eve of a decisive struggle, are Freemasons to hide
themselves like cowards in their temples, and say,
'
Let us keep quiet ;
we must not have anything to do
'
with politics ?

"
No, my Brethren ! let us no longer compel Free-

masonry to foul her own nest, and voluntarily acqui-

esce in this unjust forfeiture of her rights.
"
In consequence of this suicidal policy, which I
do not know how severely enough to condemn, we
are rushing to our own destruction, we repudiate
our whole past. Let us not bequeath to our children
the disgrace of an apostasy such as this Let !

not futurity have to blush for this our shameful

present time. Let us at any rate be assured of one

truth, that if our Order lays upon us a most
sacred and lofty mission, it cannot at the same
time deprive us of the means which are necessary
for the fulfilment of that mission. It would indeed

appear paradoxical if, while entertaining so high an

opinion of us on the one hand, it should, on the other,
show such degrading mistrust of us.
"
It is now high time, my Brethren, to call out
246 The Secret Warfare

the same testimony ? Has not the Craft, in the hour

of need, ever proved a fortress and bulwark against
"
the encroachments of error and deceit (i.e., the
Christian Church and Christian State) "from whatever

quarter the attack may come ? And what she has

done in the past may she not do, under like circum-
stances, in the future ?
" It me
appears to that there can be no doubt on the

subject, and the Grand Commander and the Grand

Orient think as Brethren, the hour of danger
I do.
has now come, the enemy threatens, let us be up and
doing. The call to arms has sounded do you not
;
feel

that there is
something menacing in the very air ?

The voice of conscience seems to be stifled, treachery

shows with unblushing effrontery, and in broad

itself

daylight incense is burnt on the altars of those false

gods, shameful egoism and craven timidity" (the
"
Christian religion). Enemies destitute of all sense of

honour, devoured by a vulgar and insatiable ambition,

dare to dream of political omnipotence, of consciences
enslaved, of the overthrow of all our cherished rights.
Everywhere our foes are organising their forces,

everywhere they proclaim aloud that to take a part

in the politics of the day is their bounden duty, their
1
indisputable right. Under cover of works of bene-
1
Here we have again the random cry about " political interference,"
an "endangered State," and "necessary action on the
part of the
Legislation and of the police," which is raised whenever a Christian
nation asserts its constitutional rights, demands liberty of conscience
and the independence of the Church, to bow beneath the
refusing
yoke which Freemasonry would lay upon it.
 of Freemasonry. 247

volence, they are arraying their hosts in order for

battle they fight under the aegis
; of our own
principles, the words liberty, toleration, charity, and
ail other virtues are ever on their lips. The Society
of St Vincent of Paul inscribes on its banners the
'
noble motto Humanity/ but in the mouths of its
members this word is a mockery. And in face of
" "
these continual advances (of the Christians), on the
eve of a decisive struggle, are Freemasons to hide
themselves like cowards in their temples, and say,
'
Let us keep quiet ;
we must not have anything to do
'

with politics ?

"
No, my Brethren ! let us no longer compel Free-

masonry to foul her own nest, and voluntarily acqui-

esce in this unjust forfeiture of her rights.
11
In consequence of this suicidal policy, which I
do not know how severely enough to condemn, we
are rushing to our destruction, own
repudiate we
our whole past. Let us not bequeath to our children
the disgrace of an apostasy such as this Let !

not futurity have to blush for this our shameful

present time. Let us at any rate be assured of one

truth, that if our Order lays upon us a most
sacred and lofty mission, it cannot at the same
time deprive us of the means which are necessary
for the fulfilment of that mission. It would indeed

appear paradoxical if, while entertaining so high an

opinion of us on the one hand, it should, on the other,
show such degrading mistrust of us.
" out
It is now high time, my Brethren, to call
248 The Secret Warfare

all our resources. If you cast your eyes around,

you will see that whilst fools and knaves of every

description are hastening to make friends with the

party of reaction, the party of opposition is alto-

gether lacking in unity. Nowhere can a central
point be found powerful enough to draw together
the men of the future, nowhere a banner under
which they can meet, although, in spite of vary-
all

ing shades of opinion, they in the main love and

desire but one thing, and that thing is progress"
(i.e., revolution). "Therefore, by some means or
other, let those whose intentions are good form them-
selves into a united body; for they are the friends
of truth, the apostles of what is good and beautiful,

they form the brilliant twin-constellation which en-

lightens the moral and material world in its., two-
1
fold aspiration after knowledge and happiness.
"
But what more is needed than what we have at
hand ? and you know it well. It is
It exists already,

this phalanx of upright and enlightened men, who are

preparing the way for the future, or who give reality to
the present, men who open a free arena where all that
is good in the opinions of diverse parties may meet on
common ground. And who mother is she, the noble
of so numerous and widespread a family who, after
the example of Christ, says to all pure and honest

1
"The Good and Beautiful," "Progress," "The Twin-Constella-
tion;" to the initiated all these mean liberty and equality in a political,

social, and religious sense, i.e., a thorough revolution in the existing

state of things.
 of Freemasonry. 249

souls,
'
Peace to men of good will !
'

who, in a
word, that parent alone able to solve the great
is

problem of the present, and quell the storms which

may, perhaps, be in store for ourselves in the womb
of the future
? You guess who she is, Brethren you ;

recognise her in the loftiness of her nature and

the omnipotence of her strength. Freemasonry is
x
her name !!!!... .

"
But we must go to the root of the matter. It is

not enough to exclaim in a moment of enthusiasm,

'
We are strong, we are all-powerful, we cannot
'
fail conquerto Let us take good heed as to
!

what we are about. We shall be strong if we are

united, powerful if the object we have in view is

clearly defined, victorious if the principles that

actuate us are fixed and enlightened.
"
We
must knoW) and I emphasise the word, what
it is we really want ; and, above all, we must
know both what the needs of society are a know-

ledge of which can only be obtained by conscientious

study of those needs and what the laws of social
economy ought to be a discovery only to be
made by patient and intelligent research. We
must know what we really want ! and, knowing it,
our wills must be united, firm, and fearless. Essen-
tial to us above all is unity of purpose, a unity
that cannot be shaken for this alone will entitle ;

us to conquer, will ensure us the victory.

1
The notes of exclamation are to be found in the original docu-
ment.
250 The Secret Warfare
" The
I will sum up all in a word. motto, I say,
which incumbent on Freemasons to adopt in
it is

the present exigency one, too, which they would

do well to adhere to and follow out in future times,
is this Knew what you want, and want what you
know.
"
A few more words in explanation, and I have
done. Know what you want. .... This is
it is

the indispensable preliminary for the work every ;

Mason must undertake it for himself, every Lodge

must propose the object of its labours.
it as If

we are once set free from the restrictions imposed

by Article 135, every Mason will feel that he has

a right to take an interest in everything, that it is
his duty to inquire into everything, and form a

definite opinion, both as a member of the Craft

and as a citizen of the State, on the questions
all

of the day, whether moral or material, social or

" "
philosophical (i.e., political or religious). In a word,
let Freemasonry boldly announce the divine prin-

ciple which is not only a sacred right but a

bounden duty, the charter of our public and most
cherished prerogatives, sealed with the blood of
" "
martyrs (revolutionary ones) I mean liberty of
research. This gives the Mason an infallible guide
for the direction of his conduct he knows what he :

wants.
"Andthen, in the co-operation of his Brethren,
in the mighty organisation of the Craft, in the true

and solid unity prevailing there, the Mason will

 of Freemasonry. 251

find that strength which concord imparts, where-

by alone great things can be achieved. And since
he not only hopes, but knows for certain, that he
may reckon upon the triumph of those views to
which he clings with invincible tenacity, nothing
that he can do will be left undone to bring about
their speedy realisation. He will ^vant what he
knows.
"
Then let all those come on who hurl anathemas
"
against the Craft (i.e.,
the Pope and the Bishops),
" let
them make ready for the battle with these ;

deadly foes of man's true welfare" (atheist social-

"
democracy), who haveever striven to keep the
human intelligence in swaddling-bands, the sons of
true light will know how to grapple ; they will cast

them for ever into outer darkness."

Notwithstanding the omission of several passages

in the report, we think the speech before us is

sufficiently intelligible. It was greeted with im-

mense applause, and the proposal it contains was

passed as a resolution that is, it was resolved to

;

extend to the members of the lower grades a liberty

long exercised to a great extent by those of the
eighteenth and thirty-eighth grades liberty to

agitate on behalf of religious, social, and political

revolution.
252 The Secret Warfare

II. SPEECH by the Grand Orator, Brother

delivered

JULIUS BOURLARD, in the Grand Orient of

Brussels, on occasion of the same festivities.
(Trace, &c., pp. 3-3 8
"
. . . .
MyBrethren of the Grand Orient, and
you, my Brethren, who have come hither from all
the Lodges of the country, in order to be present at
the imposing ceremony of to-day, I can readily

imagine how anxious you all are to hear more in

detail the future plan of operations for the Grand
Orient, and I doubt not you will receive full and
satisfactory information respecting the manner in

which every dignitary proposes to co-operate in

carrying out the great task of Freemasonry.

"
I will expound to you without reserve the prin-
ciples by which I am actuated, and the desires I
have most at heart laying before you my deepest
;

convictions with the greatest candour and openness.

My Brethren, who can shut his eyes to the fact that

it isof absolute importance for Freemasonry at this
time to take the field, and put forth all her activity ?
(quil faut que la Ma^onnerie soit active, qiielle soit
militante). Have not we, a body of thoughtful and
1
enlightened men, been for years obliged to remain
passive, unable to make practical use of the ideas
which inspire us, unable to carry them out into

1
This disgusting self-laudation is perpetually recurring in the
speeches of Freemasons.
 of Freemason ry. 253

action compelled to witness the indefinite post-

?

ponement of those results which both heart and mind

eagerly anticipated ? Now the very same day which
sees the question proposed must see it solved all ;

must unite with heart and soul in order that Free-

masonry may act, that it may execute its designs,

that it may achieve triumphs. Brethren, I desire
its

progress in the widest and most comprehensive

sense of the word. I desire intellectual cultivation,
moral perfection. I desire improvement in the
material condition of so many millions of mankind
who are all our brethren, of so many unhappy
beings who dwell with us under the same heaven,
and cultivate with us the same earth. Yes, since
every being upon the earth is a part of the same
universal matter as myself, and contains besides
within him a spark of the great and all-pervading

Spirit, I desire that this divine spark may in each

and all grow and kindle into a vivid flame, that

every created intelligence, from the highest to the

lowest in the social scale, may be elevated and

enlightened, that every heart may throb with a glad

sense of existence in a word, that man may become
;

God. (Applause.)
"This is what I understand by intellectual and

1
Who can fail to recognise here that atheistic social-democracy
which is the Mason's ideal? But in order to avert suspicion from
itself, the Craft was cunning enough, in accordance with its habitual

tactics, to clergy of socialistic schemes, and shameless

accuse the

enough to speak to a credulous public of a black International League.

254 -^^ Secret Warfare

moral progress, I desire the whole world to know

and confess that there is a moral law which governs
the universe, which is the same in all lands, amongst
all peoples, and that this moral law forms the true
1

religion of nations. (Renewed applause.) I desire

that all should learn to pay due respect to the just

man, and that the upright should everywhere attain

2
to the position of dignity which he deserves to fill.
This is my idea of progress, of moral improvement.
How easily might all this be carried into effect, if

only the opinions, the plans, the institutions of Free-

masonry were entrusted with the guidance of national
3
education. (Prolonged cheering.)
"
Let us pause here, and philosophise for a moment.
Here we will take our rest until we have formed our

judgment and fixed on our resolutions, in order to

be ready for prompt and decisive action when the
fitting moment shall arrive.
"
And I would appeal to you, Brethren, and ask
whether, if we are thoroughly penetrated with these

opinions, they are dear to us as our own lives, we

if

can for a single moment allow an article in the rules

1
Thus, according to the Craft, all positive and dogmatic religions,

especially Christianity, are altogether false.

2
Does not this point to a republican form of government as the
only fitting one?
everywhere made
3 This enables us to comprehend the efforts for

the introduction of undenominational instruction, for school inspection as

exclusively confined to the State, for the elimination of any religious

element from teaching, the general secularisation of education, and
the consequent tyranny exercised over parents and children.
 of Freemason ry. 255

of the Grand Orient

to stand in our way, or regard
it as an insuperable obstacle to the accomplishment
of those holy and noble desires which inflame our
heart. Can we honestly see in Article 135 a regu-
lation prohibiting, under any circumstances what-
ever, the introduction of religious or political topics
in our Lodges ? Would not this be tantamount to
condemning us to a life of inactivity, subsisting on
theories alone ? In such a case our wisest course
would be to shutup our Temples without delay.
What is the meaning of a prohibition to occupy
ourselves with any religious or political problems ?

What are these problems ?

They are the realisation
of our ideal, the carrying into operation and putting
into practice the views and designs of the Craft.
But as soon as we leave theory, and come to facts
and realities, a clause of our rule is thrown in our
teeth ;
we are indeed free to form opinions on these

subjects, but must on no account presume to act on

our opinions. (Applause.)
"
The
earnestness of our purpose and the purity of
our intentions are, it is true, admitted on all sides ;

but we are told to remain behind the screen, and not

seek to extend the results of our studies and obser-
vations beyond it. From the mere statement of a
false position such as this we must inevitably draw
the unalterable conclusion that it is not simply the

right, but also the duty of Freemasonry to occupy

itself with political and religious questions, since by
256 The Secret Warfare

this means alone can we succeed in putting our

theories into practice.(Great applause.)
"
And
ask you further, my Brethren, the right of
I

free inquiry being conceded to us, under what con-

ditions is this concession made ?
"
Liberty of research is permitted us in theory,
but at every step they tell us we are interfering in
affairs of State, in politics, and in religion ;
that
is to say, in the process of self-aggrandisement,
which some people pursue in the name of God, and
dignify with the title of religion. And this is termed
free inquiry ! For my part, I would briefly say to
all who would deny me
liberty to range at will
throughout the whole realm of thought, I am a
'

man everything that concerns humanity concerns

;

me, and is full of interest to me.'

"
But, my Brethren, let there be no mistake as
to what is, in my opinion, to be understood by this
active and continual intervention of Freemasonry in
politics and religion. I am far from wishing the

Grand Orient to imagine that the quota I shall con-

tribute in my character of Speaker will be to
converse daily upon the politics of the hour, and
certain current religious topics. On the contrary, we
must be most careful to steer clear of everything
that is petty or personal. Exciting discussions
about the conduct of this man or the other would

only bring about that state of things which, of all

others, it is our duty most strenuously to endea-
vour to avoid dissension and mutual dislikes.
 of Freemasonry. 257

But the great fundamental principles of politics

all

everything which refers to the organisation, forma-

tion, and
life of a State, these are what most
promi-
nently concern ourselves these come into our special
;

sphere these must be duly tested in the crucible of

;

reason and intelligence. (Applause.)

"
But if the Ministry should propose to the country a
new scheme of popular education, then I would cry out,
;
That is a matter for us Freemasons ! The question
of education belongs to me ;
it is for me to investigate
it, for me to discover the solution
(Fresh applause.)!
'

"
Were the Ministry to bring before Parliament
a bill for the reorganisation of benevolent institu-

tions, I should raise my voice again, and say, 'That

is my business as a Freemason It is my business
!

to control public charities ! This branch of the

administration must not be allowed to pass into
unworthy hands, which will abuse it, to the injury

of the cause we have constantly at heart. Leave,

therefore, the question of organising charity to me ;

it must be well weighed, workedout, and put in

practice, according to our convictions and the spirit

of our Order/ (Prolonged cheers.)
"
Furthermore, we are bound to make our voice
heard if any Minister puts a false construction
on the rules of international hospitality. 1 Should
1
Much more
ruthlessly desire to see the hospitality of
would they
the Belgian soil outraged in the event of its affording a shelter to the
members of any of the Religious Orders. In such a case, even an

ostensibly Catholic Ministry dares not insist on the maintenance of

the territorial rights of his country.
R
258 The Secret Warfare

the great principle of fraternity be overstrained,

and the hospitality of the Belgian soil be abused,
on the plea of considerations which the rights of
nations neither 'warrant nor admit, then rally round

me, O Masons (Universal expressions of assent.)

!

"And if at last the day comes a day perhaps

not far distant when the nation itself has to adopt
x
decisions of themost important nature if, on the ;

eve of a great and momentous crisis one perhaps

already imminent Belgium is called upon finally to
determine what position she will take up, what part
she will play, then away with you, you Masons who
all

would tell me that I am to have nothing to do with

politics ! I shall myself summon to my side all

those who are faithful and devoted to their Order. I

shall call on them to cast aside all anxious fears, and

proceed with me first to search out, and afterwards
publish abroad, what it behoves our dear and glorious
country to do, in order to maintain her position at the
head of European progress. (Here the speaker was
interrupted by prolonged and stormy applause.)
"
I must apologise to you, my Brethren, for having

allowed myself to be thus carried away by my feel-

ings but I think this expression of our sentiments
;

must have been a relief to the minds of all. You

will forgiveme, I am
having perhaps sure, for tres-

passed too long on your kind attention. (No, no.)

1
It appears that in this passage the speaker reckons on the eventual
accession of Belgium to the universal social and democratic republic
prophesied for the future.
 of Freemasonry. 259
"
With regard to religion, my Brethren, do not
imagine that I shall ever bring forward for debate
in the Grand Orient, or within the narrower limits

of our Temples, either dogmatic questions or scho-

lastic propositions such, for instance, as the weighty
;

question of Transubstantiation. (Laughter.) Nor

shall I take into my own hand the dissecting-knife

to investigate these obscure points, to which the severe

rule of former times, forbidding interference in re-

ligious matters, probably had reference. But if my

Lords the Bishops issue pastorals, ostensibly contain-
ing Lenten regulations, but really inculcating a deep
and cunning policy ;
if establishments professedly
of a religious nature, but in my opinion nothing else
than schools of idleness (expressions of assent)
settle themselves all over the country; if crowds
of healthy, vigorous adults take the bread out of
the mouths of our poor and consume it in indolence,
bread which should be the reward of honest toil ;

if these things are so, then, I say, high time for

it is

us all, and for me especially, to occupy ourselves with

religious matters, and with the conventual question ;

to grapple with them boldly, and subject them to a

careful scrutiny. And the country must take the
law into its own
hands, employing force if neces-
sary, in order to cleanse itself from this
hateful

leprosy.
1
Let Freemasonry, therefore, exert untir-

1
This vulgar appeal to the standing army of the Craft, the dregs of
the populace, democrats kept in the pay of Freemasons, and stirred up

by them at their will, speaks for itself. It is a plan which has,

unfor-
260 The Secret Warfare

ing activity to get rid of these useless converts, these

homes of (Bravo !) idlers."
"
Even middle of the nineteenth century,
in the

in the year 1854, we hear of new miracles being

noised abroad we learn that the Belgian people

;

have a new saint held up to them for venera-

tion, a certain St Babola (sic\ who rises from

his grave, and on the Belgian nation to pro-
calls

cure his canonisation. Is not one tempted in such

a case to disbelieve the testimony of one's senses ?
However, it is really true, and took place quite
recently in town of Mons, where the
my native

Lodge of Parfaite Union holds its sittings. Yes,

new saints do indeed make their appearance day
by day, and are, at the very time I speak, receiving
from the Jesuits exaggerated honours at the same ;

time the nation at large is told to seek the cure of

its maladies in the waters of La Salette. Now, then,
'
answer me, Is Freemasonry to take part in religious

matters/ or is she not ? Must we not all unite to sup-

'

press abuses such as these ?

" . . . And now

a word respecting the manner in
.

which we must really desire what we know we have

need of. Above all things, we must manifest our
desires by conscientious labour within our Lodges, by
united study, and by the subsequent employment of

legitimate means for the realisation of those principles

tunately, been put into execution only too often. Freemasonry is, how-
ever, not afraid of the idleness, but of the activity, of the Religious Orders ;

this is why it hates the Jesuits, whom no one ever accused of idleness.
 of Freemasonry. 261

which are established by common consent. And

I hope the press will not fail to fulfil a part at
least of its mission, by diffusing in a popular form

the truths of Freemasonry. When I see how the

Jesuits invariably erect a printing-press close to

their houses, and set up an office, whence they issue
some mischievous periodical, I say, let us do
likewise. Let us establish side by side with our
Temples this powerful organ alike legitimate and
constitutional the press, and make it speak in the
cause of truth, as it has already often spoken in de-
fence of falsehood and deceit. (Boisterous cheering.)
"
Finally, how are we to accomplish what we
desire ?
By means of action, namely, by being
under all circumstances ever at our post, ready to
wrestle with our adversaries. Wherever there is

good" (i.e., evil) "to be done, whenever opportunity

for usefulness presents itself, at all times and in
all places, whether in his private or public capacity,

each one of us must ever be the Freemason. The

Craft must be represented in all official posts, in

all committees for public charity or

poor relief,

everywhere keeping watch, and, if need be, fighting

for the truth."

The conclusion of this speech is unimportant,

and can therefore be omitted.
1
Now it is useless to

1
We would only remark that one of the toasts proposed was
the following : "To the reign of Liberty, Fraternity, and Equality."
See Trace, &c., p. 42.
262 The Secret Warfare of Freemasonry.

allege that it is only in Belgium that the Craft

makes such rapid advances. This opinion is quite
an erroneous one. Its principles are the same

everywhere, only in some countries it is necessary

to preserve a stricter disguise and closer secresy,
leaving all action to the select class which consti-
tutes the core of the Order. But since in Belgium
such circumspection can be dispensed with, on
account of the nature of the Constitution, and for
another reason we prefer not to mention, Free-
masonry may speak out boldly. The publications
of the Belgian Lodges are therefore, of all others,
the most important and the most trustworthy.
 SUPPORT GIVEN BY FREEMASONRY TO THE
INTERNATIONAL LEAGUE.

I. PROPOSAL FOR A MASONIC WORKMAN'S CON-

GRESS/ (Le Monde Mafonnique, tome viii. p.
9, Mai 1865. La Patrie de Bruges, 27 Juin
1865.)

THIS Congress was to have been held at Brussels

in August 1865, and was to have consisted of
workmen from England, France, Germany, Italy,
Belgium, &c.
The Paris Lodge, Temple des Families, under
the direction of Brother Gamier, accepted the fol-

lowing proposal made by Brother Fribourg (a Jew),

a member of the Lodge Avenir, and the Paris

'correspondent of the International Working-Men's

Union :

"
Since Freemasonry is an association universal

1
The evident object of this proposal was the extension of the
International League, founded in 1864 in London. The first general

Congress did not meet until 1866, when it was convened at Geneva,
and sat from September 3d to 8th.
264 The Secret Warfare

in its range, wise and humane in its influences, it

must for the aforesaid reasons encourage, protect,
and endeavour to extend those praiseworthy
all

efforts which have for their object the amelioration

of the condition of the working-classes. For this

end, respected Brethren, I have the honour of re-
questing you kindly to lend me your assistance,
both moral and pecuniary, in furthering the great
work to be carried out ere long in Belgium, namely,
the emancipation of working-men. It is proposed

to hold a Workman's Congress in this town, and

our contributions in money will be needed to de-
fray the expenses unavoidable at such a gathering
as this. The workmen are poor, and it is our duty
to assist them.
"The transactions of this Congress, and the
documents which will then be drawn up, will

doubtless serve in no small measure to increase

" "
that light (Masonic) which is to illuminate the
path of social progress. The recent international
treaties have done much to bring nations together
by means of industrial emulation it remains to ;

effect their closer union through the noble bond

of a common Fraternity, and the means to ac-

complish this is by holding vast assemblies of men

from all lands."
This appeal of the Jewish Brother Fribourg was
well received, by the Lodges ; amongst others, by
those belonging to the Scotch La Ligne Droite,
rite,

Les Hospitaliers de St Ouen, Lodge No. 133 and ;

 of Freemasonry. 265
also by those belonging to the French rite, La
Rose du parfait silence, L'Avenir, La Renaissance.
In this way we learn whence the funds at the

disposal of the International are supplied, at least

and particularly who was expected to defray
in part,

the expenses of the General Congress, expenses

which must necessarily be considerable. At all
events, it is curious to observe with what absolute

liberty social democracy is allowed to avail itself

of the privileges of holding meetings, and of form-

ing Unions, although its efforts are known to be

directed to the complete subversion of the existing
order of things. Were a religious body to claim
a hundredth part of such liberty, it would most
assuredly be proscribed over and over again within
the course of a few days.

II. DEMONSTRATION OF FREEMASONRY IN FAVOUR

OF THE PARIS COMMUNE. (An article by
SAINT- GENEST, which appeared in the Figaro,
and was copied in Gautrelet, La Franc-maconnerie
et la Revolution, Lyon, 1872, p. 618).

IT was on
April 26th, 1871, that the leading
Lodge of Paris held an extraordinary sitting in
the Temple N., in order to make known publicly
itsespousal of the Communist cause. On the fol- .

lowing day a deputation was sent to the members

of the Communal Government, when the leader,
266 The Secret Warfare
"
Brother Thirifoque, spoke thus Every hope of :

a peaceful accommodation being now at an end,

the Freemasons have consequently determined to

plant their banner on the city walls, and if the

army does not cease firing, the Grand Orient is
prepared to declare war against the Versailles
" " "
Government." Citizens
exclaimed, the
! he
Commune is the grandest sight which has ever
been presented to the world. It is the modern

Temple of Solomon, all Freemasons are pledged

to defend it."

At these words Citizen Jules Valles took off

his red sash and handed it to Brother Thirifoque,
who wound it round the flagstaff of the colours
they were carrying, and the Deputation withdrew
after having fired three volleys (of cheers) accord-
ing to the Scotch rite. Two days
and French
after, on April 29th, a day ever memorable in the

annals of Freemasonry, a procession of Freemasons

paraded through the streets of Paris in the fol-

lowing order :

First, the Rosicrucian Knights (eighteenth grade),

wearing the azure collar round their necks.

Next the Knights Kadosch (thirtieth grade), who
wore their scarves, fringed with silver, crossed
in the form of a cross of St Andrew.
The members of the Royal Arch (thirteenth
grade).
The Frere Terrible (Novice Master of the Order).
The Princes of Lebanon (twenty-sixth grade).
 of Freemason ry. 267
The Knights of the Brazen Serpent (twenty-fifth

grade).
The Venerable Master of the Shining Circle.
The Scotch Grand Master of the Sacred Arch of
James VI.
Lastly, the Brothers Felix Pyat, Lefrancais
Franckel, Clement Potier.
With gravity, and an air of assumed
theatrical

importance, they marched to Avenue Friedland, No.

59, where the Grand Orient held another sitting, and

dispatched messengers to the Government of Ver-

sailles, with the intimation that the firing must

immediately be stopped.
Thereupon the procession was again set in motion,
with colours flying and drums beating, being fol-
lowed by an immense rabble, shouting at their heels,
" "
Vive la Commune Vive le Grand Orient ! !

Having arrived at the city walls, the two

" " r
Guards went forward, followed by the members
of the Lodges Neuf Soeurs, and the Knights of
the Iris; the Almoner attended by
of the Lodge,
his two acolytes, turns the square towards the East ;

the Princes of the Tabernacle take up the prescribed

positions before long the azure standards are seen

;

to wave upon the bastions amongst the red flags of

the Commune.
Was it possible that the army had
of Versailles
heard nothing of this would-be imposing demon-

1
Or Tilers
( Thuileurs] ;
their office is to see that all who enter the

Lodge appear as true Masons, and that Candidates come duly prepared.
268 The Secret Warfare

stration ? At least the Brother Almoner had already

turned his square towards the East three times, and
yet the artillery continued to thunder.
"
Then Worshipful Master spoke
the Since :

things are thus, let the whole tribe of Mizraim ad-

vance, and let the high command be executed
"
without delay Amidst universal admiration, the
!

chosen tribe slowly approaches the walls its leader ;

turns towards the West; Brother Thirifoque grasps

his flashing sword with his left hand, and exclaims

three times, "I call upon the army of Versailles to

lay down arms

itsimmediately For should a single !

one of our banners be struck, we swear, by the great

Architect of the Universe" Whilst this un-
finished sentence was still hovering on his lips, his

square was dashed out of his hand by a mis-

chievous ball this spread consternation in the ranks
;

of the Freemasons, and the crowd, dumb with

terror, hastened back to the Avenue de la Grande

Armee.
" "
Do they still resist ? cries the Worshipful
"
Master. Then let the Brethren of Kadosch ad-
vance."
On seeing the Grade of Kadosch approach the
walls, solemn and terrible to behold, the people firmly
believed the disastrous war to be at an end, and
broke out into enthusiastic shouts ;
balloons bearing
the emblems of Freemasonry were already seen to
ascend into the air, in order to announce to the
provinces the termination of the struggle, when a
 of Freemasonry. 269

perfect shower of bullets drove back the crowd once

more.
" "
Monstrous ! exclaimed the Worshipful Master.
"
But no matter. If the reactionary party will not

give way, the Knights of the Sacred Arch of James

VI. shall unfurl their banner in face of the sacrilegious

army."
This news spreads the greatest excitement
throughout Paris. A reverential silence generally

prevails ; every one feels that at last a power

is approaching which no human force is able to
withstand.
The columnof the Knights of St James advances

slowly towards the bastions, with the great banner

of Useda flying. On the summit of the wall they

put the points of their swords together on high, and

in thisway form the great Arch of Steel, while their
bands play a triumphal march, and the Brothers
Thirifoque and Fabreguette, together with Felix
"
Pyat and Jules Valles, begin to form the Chain of
Union." '

The Brethren of the Grade of Kadosch shout

"
Hurrah, hurrah!" "Mirra," respond the Knights.
Meanwhile murmurs of " Vive la Commune," " Vive
le Grand Orient," are heard from the populace.
At the very moment when the Worshipful
Master is waving his staff three times as a sign
that peace is concluded, behold a shell comes
flying down, bursts in the
midst of the Steel Arch,
1
The explanation of this expression will be found later on.
270 The Secret Warfare
"
and scatters the "Chain of Union in the wildest
1
disorder.
The frere terrible, seized with panic terror, drops
his flashing sword, retreats towards the East, draw-
ing with him in his headlong flight the Knights of
the Brazen Serpent as well as the Princes of Lebanon,
the Brethren of the Shining Circle and of the
Kadosch. The consternation is so great, that the
Knights of the Sacred Arch of James VI. spring
hastily from the rampart, and solemnly declare that
the time has come to hold a new sitting. After an
hour's deliberation, the announcement is made that
a most weighty determination has been arrived at.
In consideration, namely, of the highly perilous

position in which France is at present, the Worship-

ful Master has resolved that the Supreme Grand
Councillor of the Sovereign, and absolute Grand
Master of the thirty-third grade (according to other
reckoning the ninetieth grade), should, in his own
most exalted person, ascend the wall and if this ;

time a ball shouldcome near the banner, the Grand-

Orient would forthwith condemn M. Thiers to death,
as it had done King William six months pre-
viously.
Now the people of Paris were to see a sight such
as they had never witnessed before. " O spectacle
"
ever to be remembered ! exclaimed a Masonic
periodical of that day in grandiloquent bombast.

1
This is not to be wondered at, as the majority of the members of
the Grand Orient of Paris are of Oriental descent.
 of Freemasonry. 27 1

" "
O spectacledeserving of eternal admiration !

The whole column of the highest grade advanced

in solemn silence through the astonished crowd,
headed by its illustrious and chosen
Knight. Hav-
ing arrived at the foot of the wall', the Worshipful
Master himself kindled the three stars (lights) on
the great gold candlestick, grasped the candlestick
of the East and turned it towards the West. The
column of harmony (band) struck up the Noachite's
march, while envoys were dispatched at full gallop
to announce to the troops of the vanguard that the
banners seen upon the walls were those of the
Supreme Councillor of the Sovereign Grand
Master.
But in the most solemn moment of all, just as
the exalted and chosen Knight took up the golden
hammer and attached it to his blue ribbon, behold a
procession of Religious, who had just been expelled
from their convent hard by, was seen wending its way.
This caused a slight confusion in the ranks of the illus-
trious children of light.The sight of these followers
of the Christian superstition produced a feeling of
the greatest contempt in the minds of all present.

Many of the Religious even held in their hands a

Crucifix, the verysymbol of their superstition and

idolatry and to every one who had but a
;
moment
before witnessed the pompous and imposing cere-
monies of democracy, this could not but
social
robes
appear a challenge on the part of those black
who dared thus to promenade past the Brethren of
 The Secret Warfare
Kadosch and the Scotch Knights of the Sacred
Arch of James VI.
However, it was feared that serious consequences
might ensue from the justifiable indignation felt by
alllookers-on. In order to calm the excited crowds,
they were informed that a suitable number of hos-
tages had been selected from the members of this
hateful class of men, and that they should certainly
be put to death the moment the troops of Versailles
"
dared to set foot in Paris. All right, let them go
then !" cried the sovereign people. "Away with you,
birds of night, your day is over for ever! People
nowadays know too much and see too much for

you ! We want no more of your mysterious do

"
and absurd ceremonies !

While the priests who had been thus loaded with

abuse were forced to pursue their way amid the
curses of the mob, the Column of the Grand Coun-
cillor of the thirty-third grade set forth once more

on its triumphal march, preceded by the drummers.

Seven crossed swords formed the Steel Arch.
Brother Thirifoque turned his compasses three times
towards the East, crying, "Absa, Absa, Absa!" the
column of harmony meanwhile playing " The Great
Architect of Nature." At last the news got wind
that the army of Versailles had declared itself con-
quered, and that a Brother of the Craft, an officer
in the Versailles vanguard, demanded an immediate

parley with the members of the Grand Orient.

The details of what passed in this interview were
 of Freemason ry. 273
not madepublic, but one thing is certain, that the
populace were profoundly moved, and the soldiers
greatly astonished to see their officer all at once
take up the solemn (Masonic) position while the
envoy approached, extending one arm towards the
East, and holding in the other the brazen staff. On
finding that the members of the Supreme Council
of the Ne plus ultra degree had set up their stan-
dards, a truce was forthwith agreed upon, and "a
deputation sent to the President of the Republic."
What went on between the " Brethren " and the
sceptical President Thiers ? Who can tell ? Thus
much, however, we know for certain, that all
nego-
tiations were In vain did the frere ter-
fruitless.

rible thrice successively strike his white wand upon

the ground in vain did the Knights Kadosch, look-

;

ing to the East, form the great Steel Arch above

Thiers' head ;
in vain did the Knights of the Brazen

Serpent offer him the golden mallet amid threefold

huzzas. After twenty-four hours the fighting recom-
menced with more fury than ever.
Some may now wonder that common cause was
made between the Grand Orient and such men as
Jules Valles and Felix Pyat Others may feel in-

dignant that, immediately after the murder of two

French generals, and on the eve of the burning of
the capital, ten thousand Freemasons should declare
in Paris that the Commune was the modern Temple
of Solomon. To has long been no
the initiated it

secret that the relationship existing between Free-

274 The Secret Warfare

masonry and social democracy, is as close as that

between a mother and her child. But when posterity
shall be informed that in the middle of the nine-
teenth century, in the midst of an unbelieving gene-

ration, which openly denied God and His Christ,

under the very guns of an enemy in possession of all
the French fortresses, hostilities were all at once

suspended, and the course of a portentous and

calamitous civil war interrupted, because, forsooth,
Brother Thirifoque, accompanied by two Knights
Kadosch, went to offer to M. Thiers' acceptance the

golden mallet of supreme command (in the Craft) ;

when, I say, this story is told to those who come

after us, it will sound in their ears as a nursery tale,

utterly unworthy of credence. Figaro.

MASONIC FESTIVALS.
(These accoimts will also serve to explain some technical
J
expressions. )

I. A MASONIC BANQUET AT PROVINS (Dep. Seine-

et-Marne) 1845. (From the Franc-macon, ist

Series, p. .121.)

THE banqueting-hall had been recently painted ;

thus
all was in perfect order, fresh, and attractive, pre-

senting a pleasing and festive appearance. The

1
It is, however, necessary to remark that the technical terms are
not the same in all grades, nor even in all
Lodges.
 of Freemason ry. 275
waiters were active, noiseless, attentive, and well-
drilled they moved silently and busily around the
;

long plank (table), which had been arranged in the

form of a horse-shoe. The net (table-cloth) and the
banners (dinner-napkins) were of dazzling whiteness,
the unhewn stone (bread) was of the purest wheat,
the white sand (salt) and the yellow mortar (pepper)
were ground as fine as possible. The shovels
(ladles), pickaxes (forks), and trowels (spoons), shone
with the brilliancy of the purest silver. The trans-

parent cannons (glasses), which had been cast ex-

pressly in a triangular form, and the barrels (bottles)
stood in line (were placed) upon a blue ribbon laid
in a curve along the whole length of the net (table-

cloth), on both sides of the workshop (dining-table).

A hundred small candelabra were on the table, each
with a star (taper), one being placed opposite to
every cover. The swords (knives), tridents (large
forks), tiles (plates), and squares (dishes), made a
clatter by no means unpleasant. Every guest
pushed his bench (chair) and cannon (glass) some-
what nearer to that of his neighbour, in order to
enjoy a friendly chat. The
red and white powder

(wine) gleamed in the hands of the joyous Brethren ;

the less powerful powder (water) in those of the

of the Lodge, whose duty it was to keep a
officials

watchful eye on all, to direct the works, to hew the

blocks of stone (cut the bread), to hand the other
materials (dishes), to see that nothing is wanting at
the table, to superintend the distribution of the
 276 The Secret Warfare

strong powder (wine), the detonating powder (liqueur),

and the white stone (sugar), and finally, to order the
customary cannonades or batteries (toasts). Nothing
could give a better idea of the arrangements of

Freemasonry than this splendid banquet at Provins.

The Worshipful Master 1 sat in the midst of the
workshop, the two Wardens at the two ends, the
Orator at the head of the South Column (the row of
guests on the southern side)

II. MASONIC BANQUETS AND TOASTS. (Clavel

2

"
Histoire pittoresque de la Fr. M.," Paris, 1843,

P- 38.)

Two annually kept in the Order, one

festivals are

on Midsummer-day (St John Baptist), and the

other on December 27 (St John Evangelist). Both
of these festive gatherings are closed by a banquet,

1
This Worshipful Master was, the same journal informs us (July
1851), the son of Mocquard, formerly private secretary to Napoleon
III. Epicurean banquets such as this are intended to serve as baits
to the profane (those not yet initiated), and to satisfy such as see in

Freemasonry an institution designed to promote conviviality and the

enjoyment of life, but are never meant to see its real secrets. To the
"liberal" Mason they are, however, wearisome, on account of their
elaborate ceremonial.
2
This author was expelled for ever from the Craft, by command of
the Grand Orient of Paris, for having to a certain extent divulged the
secrets of the Order in his history. See Gautrelet, fa Fr. M., Lyon,
1872, p. 6.
 of Freemasonry. 277
at which all Freemasons, without exception, are
expected to be present.
The banqueting-hall must be so roofed in (only
accessible to Freemasons) that the rain may not pene-
trate (none but Masons be present). It is generally
decorated with festoons of flowers, on the walls
hang the banner of the Lodge, and those of such
workshops (Lodges) as have sent deputations to it.
The table is arranged in the form of a horse-shoe ;

the Worshipful (Master of the Lodge) occupies the

place of honour in the middle, the Wardens sit at

the two ends. All the things on the table are

arranged in four parallel lines in the first, counting

;

from outside, are the plates, in the second the

glasses, in the third the bottles, in the fourth the
dishes.
The Masonic table has its own phraseology : to
chew or spread mortac to eat; to fire a cannonade
to drink a battery toast.
; Every one is forced to
make use of these technical expressions, each lapsiis
lingua being punished with a discharge of weak
powder (a glass of water). The same punishment is

inflicted for every fault committed at table ;

it is the

place of the Master of Ceremonies to hand the in-

strument of punishment to the culprit.

During the feast it is the rule to propose seven

toasts. While the healths are being fired (drunk),
the masonry (eating) ceases. By command of the

Worshipful Master the cannon are loaded (the glasses

are filled) obedient to orders, the Brethren rise, and
;
278 The Secret Warfare

throw their banners (napkins) over the left shoulder.

Then the Worshipful Master begins thus " My
Brethren, let us drink the health of our dearly-loved
N Let us fire a volley, a good volley, a sharp,
.

quick volley. Now, Brethren, your right hand on

your sword (knife) Swords on high Salute with
! !

the sword Pass the sword to the left hand

! The !

righton the weapon (glass) Present arms Take ! !

aim (hold before the lips) Fire (every man drinks) ! !

A good volley (they drink again) sharp volley ! A

(the glasses are emptied) Shoulder arms (the glass !

is held to the right shoulder) ! Arms in front !

Present arms ! One (the glass is brought to the left

shoulder) ! Two (to the right shoulder) ! Three

(before the breast) Arms at rest
! ! One Two
! !

Three !
(At each word of command
a movement is
made with the glass in the direction of the table,
"
until, at three," the glasses are deposited on the
table with such military precision, that only one
1
sound is audible. The sword in the left hand !

Swords on high ! Salute ! Swords at rest (here the

knives are laid down) Follow me, Brethren (in !

imitation of the Worshipful Master, the Masons make

"
the sign, fire the battery, and give the plaudits) !

In giving toasts, it is generally the custom to

speak a few words expressive of esteem and good
1
Does not all remind of little boys playing at drill? This
this
childish ceremonial unworthy of grown-up men. Though the ritual
is

is
simplified in some Lodges (for instance the Belgian), yet, in spite
of this, it is puerile enough. And these are the men who mock at the

grave and dignified ritual of the Church !

 of Freemasonry. 279
wishes for the Brother whose health is drunk.
Thanks are returned after all toasts, the Master of
the Ceremonies answering for absent or newly-re-
ceived Members. When the health of the reigning
monarch is drunk, the Master of Ceremonies takes
his place between the two Wardens, asks permission
to speak, and returns thanks in the name of his
1
Sovereign. His speech being ended, he discharges
a battery in the manner described above, and at the
conclusion dashes his glass on the ground, as a sign
that it is never to be made use of on any less solemn
2
occasion.
The seventh toast marks the close of the banquet.
The arms having been loaded and placed on the
line,the Brethren rise and form a circle; each one

gives to his neighbour on the right and on the left a

1
At the extraordinary meeting of Masons convened at Mons, in
Belgium, in 1839, the Master of the Ceremonies, in responding to the
health of the King, spoke as follows: "Your good wishes and
acclamations have reached the throne, and touched the heart of your
Mason-King. By his own free will and desire he became a member
of the Craft, and Masons ever find in him a sympathising friend. He
knows that your principles are those of law and order, and that the
children of light have ever proved the firmest supporters of constitu-
tional monarchy. Be assured, therefore, that the Prince's Lowtons
(or Louvetons,whelps = the sons of Freemasons) will be trained from
their childhood in these principles, and will devote their life to

promote the happiness and prosperity of their country." In sober

truth, do expressions such as these show due respect to the dignity of

the crown? Do they proceed from hearts devoted to the cause of
monarchy? See "Trace de la tenue extraordinaire du 12 j. du 3
mois, 5839," Mons, p. 57.
2 become
This symbol of a loyalty soon to extinct may perhaps
bear a directly opposite signification for the fully initiated.
280 The Secret Warfare

corner of his banner (napkin), and in his turn lays

"
hold of theirs; thus the chain of union" is formed

(symbolic of unity).

III. BANQUET IN A LODGE OF WOMEN. (Clavel,

"
Histoire Pittoresque," Introduction, p. 33.)

THE banqueting -hall is divided into four climes

(the walls). The East is called Asia; the West,
Europe the South, Africa and the North, America.
; ;

The table is in the form of a horse-shoe ;

all other

arrangements are similar to those in the Lodges

of men. The Lady-President or Grand Mistress
issupported by a Grand Master, and sits in the
clime of Asia. The Sister Inspectress, supported
by the Brother Inspector, and the Sister Trea-
suress, supported by the Brother /. Treasurer, occupy

severally the two ends of the table the former ;

sitting in the clime of America, the latter in that

of Africa. The ladies are not without a phrase-
ology peculiar to themselves. The Temple (Lodge)
is called Eden ;
the doors, barriers ; the register,
ladder the glasses, lamps the wine, red oil the
; ; ;

water, white oil the bottles and decanters are

;

termed pitchers. To
the lamps is to fill
put oil in

the glasses to extinguish the lamp is to drink the

;

wine to hold on high in the five fingers is to carry

;

"
the glass to the lips ;
to " fire ! is to drink.
The sign is to place the hands on the breast
 of Freemasonry. 28 1

so that the right lies on the left, and the two

thumbs joining, form a triangle. The word is
"
Eve," repeated five times.
Healths are drunk much in the same way as in
the Lodges of men. The Grand Mistress is pre-
sented with the hammer, with which she strikes
1
before giving the words of command. These are
immediately communicated to the groups at the
different tables by the male and female officials of
the Lodge. When the lamps are prepared and
placed in a line, and all is made ready, the Grand
"
Mistress speaks in the following terms :
My
Brethren and Sisters ! The health I am about to
propose to you is that of N To honour so .

welcome a toast, let us extinguish our lamps in

five blasts ! The lamp in the right hand ! Ex-
tinguish the lamps The lamp
! in front ! Set the

lamp down! One, two, three, four, five!" From

"one" to "four" the Grand Mistress and all the
assembled guests hold the "lamps" before their

breast, at "five" they simultaneously set them down

upon the table with considerable noise.
We prefer not to enter upon the consequences
which in olden times resulted from the repeated
" "
extinction of lamps by uncontrolled women in

the company of masculine libertines. Catholics

will readily understand why many "Children of
the Widow " (members of the Craft) can refuse to

To hammer synonymous with governing the Lodge in

1
wield the is

the capacity of Master.

282 The Secret Warfare

believe in the existence of purity in the hearts of

their fellow-men as a thing possible.

IV. OBSEQUIES CELEBRATED BY THE GRAND

ORIENT OF BRUSSELS ON THE DEATH OF
BROTHER LEOPOLD OF SAXE-COBURG, KING
OF THE BELGIANS, 1866.

THE hall is draped with black. In the background

the tapestries are adorned with festoons of white,
with tears and silver fringes. On the side-walls
are hung shields inscribed with funeral mottoes in
letters of silver. In the midst stands the cata-

falque raised on three steps, and guarded on the

right and left by four high dignitaries with their
swords drawn, and the black riband of the Maitrc
ehi des Neuf around their necks. funeral lamp A
issuspended from the ceiling.
The whole nave of the Temple is dimly lighted ;

the altar, draped with black, stands in the left

corner at the side of the tomb ;
in the right corner

isa statue of the deceased veiled with black crape.

Before the tomb stands an antique tripod, on
which a lamp is burning; to the right and left
are brasiers, from which clouds of incense and per-
fumes arise on a table are placed a basket filled
;

with leaves of flowers, a vessel containing wine,

another containing milk, and a third containing

purifying water (in imitation of holy water).

 of Freemason ry. 283

The Grand
Master, Brother Van Schon, advances
to the altar, where the sacred fire is burning, and

speaks as follows :

"
Listen to
my words, honoured shade of our dis-
tinguished Brother! In the name of all Masons
here present, I offer thee water, by means of which
Nature is perpetually renewed, and which, in the
course of its various transformations, casts off all

defilement, thus becoming a fit emblem of purity.

I offer thee wine, which the labours of man win
from the vine. It is the emblem of strength. I

offer thee milk, the first food of mankind. It is

the emblem
of simplicity.
"
Death, like a devouring flame, consuming all things,
has caused thee to disappear from our midst but ;

to destroy thy memory not within his power. This

is

memory, like these sweet perfumes diffusing them-

selves in the air, will serve to animate our courage,
kindle our zeal, and guide us in the performance of
the duties incumbent upon us."
After this a speech from the Grand Orator fol-
lowed, on the conclusion of which the Grand Master
approached the altar, threw incense on it three times,
with these words "As the smoke of this incense
rises to heaven, so may the soul of our Brother ascend
x
to its celestial source,"

1
It is to be observed that the whole ceremony hinges on the immor-
into space, and surviving only
tality of the Pantheists (the being absorbed
in the remembrance of posterity). The idea of personal immortality'
is left entirely out of the question.
284 The Secret Warfare

Returning to the throne, the Grand Master begins

"
afresh Brethren of the Orient, unite with me
My
in scattering flowers upon the tomb of our honoured

Brother, as a token of our friendship and an em-

blem of our grief." The Grand Master and the
Brethren, sitting on the East side, then advance to
the catafalque, and thrice cast upon it a handful of

flower-leaves. The Brother Wardens at the head of

their columns do the same in their turn.

After this offering to the dead, the Most Serene

Grand Master invites all present to stand up in order
of rank, while he pronounces the last farewell to
the departed. He then calls upon the two Wardens
to assist him in closing the tomb. Arrived at the
foot of the catafalque, he strikes with the hammer
three times on the edge of the tomb, saying,
" "
Farewell ! farewell ! farewell !

Then
returning to his throne, he thus speaks :

"My Brethren, stand up all of you in your ranks.

Our venerated Brother Leopold of Saxe-Coburg is
no more ! We shall never again behold that dis-

tinguished Freemason but the soul of our beloved;

Brother has returned to its celestial source. So let

"
us hope let us hope
;
!

For the closing scene the decorations are changed,

the Lodge being transformed into a temple of im-

mortality, radiant with light. In the centre is a

bust of Leopold of Saxe-Coburg, brilliantly illumi-
nated around it are allegorical figures holding
;

out to him crowns and palms of immortality. In

 of Freemasonry. 285

the background are some scenes, painted by Brother

Welbrandt, representing Elysium. Music is heard ;

as the last chords die away, the Grand Master

" Our
exclaims, Brethren, our hopes are fulfilled !

Brother has taken his place amongst the benefac-

tors of humanity; he will eternally shine in the
"
temple of immortality !

OATH TAKEN BY THE PAPAL ZOUAVES, PLEDGING

THEMSELVES NEVER TO JOIN THE SECRET
SOCIETIES. (Taken in the presence of General
Lamoriciere, in the Church of St John Lateran).

"
I SWEAR Almighty God, to our Chief Pastor
to
and Holy Father Pope Pius IX., and to his law-
ful successors, fidelity and obedience. I swear to

serve him honourably and faithfully, and even to

sacrifice my life in the defence of his illustrious and

sacred person, for the maintenance of his sovereignty

and his rights. I swear never to belong to any

civil or religious sect ;

to any secret league or asso-

ciation which directly or indirectly attacks the

Roman Catholic religion, and aims at the overthrow

of social order. I swear never to join any sect or

society which has been condemned by decrees
of the Popes of Rome. So help me God and
His Holy Gospel, through Jesus Christ our Lord.
Amen."
286 The Secret Warfare

EXTRACT FROM A SPEECH OF THE HOLY FATHER

PlUS IX. (Delivered in the Church called
Delle Stimmate, 1867).

NOTHING in the Papal Allocution of September

25, 1866, aroused the angry hostility of members of

the Craft so strongly as did the following passage,
in which the Holy Father warns the faithful against

the snares of secret societies. But, unmoved by the

war of words, the Supreme Pastor of Christendom
reverted to the same subject in an address delivered
the year after in the Church Delle Stimmate, in
Rome. In this speech the following most interest-
ing passage occurs, which we copy from the Osser-
" "
vatore Romano : O my sons
the Pope,! said

addressing the young men assembled before him,

"
consider the dangers which surround you, and cling

closely to the precious treasure of the faith. Evil-

minded men will hold out to you worldly advan-
tages. These you must reject. They will offer you
counsel. Flee from it. They will seek to draw you
after them. Escape out of their hands. How many
there are, who, when in the first bloom of youth, as
you are now, held the faith and practised it, but of
whom, later on, we learn with sorrow that they have
been seduced by evil men, and have fallen into error
and vice I myself was personally acquainted with
!

one who days has attained a melancholy

in these

celebrity one who, as a young man twenty years

;

ago, used to talk with me about the state of Chris-

 of Freemason ry. 287

tian perfection and holiness, and seriously thought

of entering a Religious Order. Later on I heard,
to my grief, that he had been led astray by bad

companions, and had been dragged from one abyss

to another, until at length he gained for himself a

European, indeed a world-wide notoriety, and finally

laid his head on the block in expiation of his crimes.

I bid you therefore beware, and keep this warning

ever before your eyes. Pray God to grant you per-
"
severance in all that is good !

victim of bad companions and secret societies

The
to whom the Pope here alludes was the Freemason
Felix Orsini, the originator of the infamous attack
on the life of Napoleon III.

FREEMASONRY AND THE OCCUPATION OF ROME,

SEPT. 20, 1870.

To state of
all acquainted with the real affairs,

it has long been no secret that Freemasonry was

late occupation of Rome
closely concerned in the
(Sept. 20th). Let us hear more particulars on the
subject. The Journal
de Florence (Univers, Jan.

31, 1873), says After" the battle of Sedan, our

for some time undecided
(Italian) Ministers were
with regard to the occupation of Rome. Most
never have taken place
probably this event would
but for a deputation of Freemasons, who obtained
an audience of the Minister Lanza. They handed
288 The Secret Warfare of Freemasonry.

him a small of paper, on which was written

slip
this truly laconic message If the Government does
not immediately give orders to march on Rome^ tJie
revolution out in every town of Italy.
will break
Lanza read the paper and examined the signatures ;

he saw that they were exclusively those of heads

of Lodges, and at once he gave General Cadorna
orders to march. The petition was made public,
as well asthe signatures attached to it, and any
one desirous of knowing who the persons were
need only consult the Annuario della Frammas-
soneria Italiana. From the foregoing, it appears
evident to us, and we think all editors of newspapers
must share our opinion, that the members of the Craft
occupy themselves with something very different to
harmless banquets and grotesque ceremonies."

THE END.

PRINTED BY BALLANTYNE AND COMPANY

EDINBURGH AND LONDON
 LATELY PUBLISHED BY

BURNS AND GATES,

17, 18 PORTMAN STREET

63 PATERNOSTER ROW.
 LONDON :

HOBSON AKD SONS, Pr.JKTEKP, TANCKAS EOAD, N.TT.

 ktcb

BY

BURNS AND GATES,

17, 18 PORTMAN STREET, W., & 63 PATERNOSTER ROW, E.G.

Sin and its Consequences. By His Eminence

the CARDINAL ARCHBISHOP OF WESTMINSTER. Second
edition. 6s.

CONTENTS :i. The Nature of Sin. n. Mortal Sin.

ill. Venial Sin. iv. Sins of Omission, v. The Grace
and Works of Penance, vi. Temptation, vn. The Dere-
liction on the Cross, vm. The Joys of the Resurrection.
'
We
know few better books than this for spiritual reading. These lectures
are prepared with great care, and are worthy to rank with the old volumes
of sermons which are now standard works of the English tongue.' Weekly
Register.
'
We have had many volumes from his Grace's pen of this kind, but per-
haps none more practical or more searching than the volume before us.
These discourses are the clearest and simplest exposition of the theology of
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 BOOKS LA TEL Y PUBLISHED

The Prophet of Carmel : a Series of Prac-

tical Considerations upon the History of Elias in the Old
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Rev. JOHN HENRY NEWMAN, D.D. $s.
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Mary magnifying God: May Sermons. By

the Rev. Fr. HUMPHREY, O.S.C. Cloth, ^s. 6d.
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Sermons by Fathers of the Society of Jesus.

Third edition, js.
CONTENTS The Latter Days Four Sermons by the
: :

Rev. H. J. Coleridge. The Temptations of our Lord :

Four Sermons by the Rev. Father Hathaway. The An-

gelus Bell Five Lectures on the Remedies against Desola-
:

tion by the Very Rev. Father Gallwey, Provincial of the

Society. The Mysteries of the Holy Infancy: Seven Ser-
mons by Fathers Parkinson, Coleridge, and Harper.
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The Angelus Bell: Five Lectures on the

Remedies against Desolation. the Very Rev. Father
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Also Vol. II. in same series,

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Also, just published, Vol. III. 6s.

CONTENTS Sermons by the Rev. George R. Kingdon :

:

I. What the Passion of Christ teaches us ; u. Our Lord's

Agony in the Garden ;
ill. The Choice between Jesus and
Barabbas Sunday (I.) V. Easter Sunday (II.)
;
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vi. Corpus Christi. Sermons by the Rev. Edward I. Pur-

brick vii. Grandeur and Beauty of the Holy Eucharist ;
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vui. Our Lady of Victories ix. The Feast of All Saints ;

(I.) ;
Feast of All Saints (II.); xi. The Feast of
x. The
the Immaculate Conception ; xn. The Feast of St. Joseph.
Sermons by the Rev. Henry J. Coleridge: xin. Fruits of
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(II.) ; xv. Fruits of Holy Communion (III.)
xvi. Fruits ;

of Holy Communion (IV.). Sermons by the Rev. Alfred

Weld xvn. On the Charity of Christ ; xvni. On the Blessed
:

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xix. The Corner- Stone a Rock of Offence ; xx. The Word
of God heard or rejected by Men.

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Meditations for the Use of the

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 BOOKS LA TEL Y PUBLISHED

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Marie and Paul : a Fragment. By

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1 2 BOOKS LA TEL Y PUBLISHED

Dame Dolores, or the Wise ^t,n of Easton-

mere ; and other Stories. By the Author of 'Tyborne,'
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History of England, for Family Use and the

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Tales from the Diary of a Sister of Mercy.

By C. M. BRAME. New edition. Cloth extra, 4^.
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Angels Visits: a Series of Tales. With

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ST. JOSEPH'S THEOLOGICAL LIBRARY.

Edited by Fathers of the Society of Jesus.
Vol. I.

On some Popular Errors concerning Poli-

and Religion.
tics By the Right Honourable Lord ROBERT
MONTAGU, M.P. 6-y.

CONTENTS : Introduction. I. The Basis of Political

Science, n. Religion, in. The Church, iv. Religious
Orders, v. Christian Law. vi. The Mass. vu. The Prin-
X. Equality,
ciples of 1789. Vin. Liberty. IX. Fraternity.
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14 BOOKS LATELY P UBLISHED

xiv. Civil Marriage, xv. Secularisation of Education,

xvi. Conclusion. Additional Notes.
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Considerations for a Three Days Prepara-

for Communion. Taken chiefly from the French of
tion
SAINT JURE, S J. By CECILIE MARY CADDELL. %d.
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The Spiritual Conflict and Conqtiest. By

Dom J. CASTANIZA, O.S.B. Edited, with Preface and Notes,
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 B Y BURNS AND OA TES. 1 5

Sceur Eugenie: the Life and Letters of a

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'
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Count de Montalemberf s Letters to a School-

felloiv, 1827-1830. Qualis ab incepto. Translated from
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Ecclesiastical Antiquities of London and its

Suburbs. By ALEXANDER WOOD, M.A. Oxon., of the So-
merset Archseological Society. $s.

O, who the ruine sees, whom wonder doth

' not fill
With our great fathers' pompe, devotion, and their skill?

Will prove a most useful manual to many of our readers. Stores of

'

For
Catholic memories still hang about the streets of this great metropolis.
reader can
the ancient and religious associations of such p.aces the Catholic
want no better cicerone than Mr. Wood.' Weekly'Register.
We have indeed to thank Mr. Wood for this excellent little book.
'

a
to the metropolis
VerV seldom have we read a book devoted entirely
with such pleasure.' Liverpool Catholic Times.
'
A very pleasing and readable book. Builder. _
account of the chief
Gives a plain, sensible, but learned and interesting
'

written by a very able

church antiquities of London and its suburbs. It is
his subject, and
and competent author -one who thoroughly appreciates
who treats it with the discrimination of a critic and the sound common sense
of a practised writer.' Church Herald.
1 6 BOOKS LA TEL Y P UBLISHED

LIBRARY OF RELIGIOUS BIOGRAPHY.

Edited by EDWARD HEALY THOMPSON.
Vol. I.
'

The Life of SL Aloysius Gonzaga, S.J .

Second
edition. 55-.
'Contains numberless traces of a thoughtful and tender devotion to the
Saint. It shows a loving penetration into his spirit, and an appreciation of
the secret motives of his action, which can only be the result of a deeply
affectionate study of his life and character.' Month.

Vol. II.

The Life of Marie Eustelle Harpain; or

the Angel of the Eucharist. Second edition. 5^.
'
Possesses a special value and interest apart from its extraordinay natural
and supernatural beauty, from the fact that to her example and to the effect
of her writings is attributed in great measure the wonderful revival of devo-
tion to the Blessed Sacrament in France, and consequently throughout West-
ern Christendom.' Dublin Review.
'A more complete instance of that life of purity and close union with God
in the world of which we have just been speaking is to be found in the
history of Marie Eustelle Harpain, the sempstress of Saint-Pallais. The
writer of the present volume has had the advantage of very copious materials
in the French works on which his own work is founded and Mr. Thompson ;

has discharged his office as editor with his usual diligence and accuracy.'
Month.
Vol. III.

The Life of St. Stanislas Kostka. $s.

'

'
We strongly recommend this biography to our readers.' Tablet.
There has been no adequate biography
phy of St. Stanislas. In rectifying
rec
this want Mr. Thompson has earned a title to the gratitude of English-
speaking Catholics. The engaging Saint of Poland will now be better known
among us, and we need not fear that, better known, he will not be better
loved.' Weekly Register.
Vol. IV.

The Life of the Baron de Renty ; or Per-

fection in the World exemplified. 6-r.

'An excellent book. The style is throughout perfectly fresh and buoyant.'
Dublin Review.
'This beautiful work is a compilation, not of biographical incidents, but of
holy thoughts and spiritual aspirations, which we may feed on and make our
own.' Tablet.
' '
Gives full particulars of his marvellous virtue in an agreeable form.
Catholic Times.
'
A good book for our Catholic young men, teaching how they can sanctify
the secular state.' Catholic Opinion.
'
Edifying and instructive, a beacon and guide to those whose walks are
in the ways of the world, who toil and strive to win Christian perfection.'
Ulster Examiner.
 BY BURNS AND OATES.

Vol. V.

The Life of the Venerable Anna Maria

Taigi, the Roman Matron (1769-1837). Third edition.
With Portrait. 6-r.

This Biography has been written after a careful collation

of previous Lives of the Servant of God with each other,
and with the Analecta Juris Pontifidi, which contain large
extracts from the Processes. Various prophecies attributed
to her and other holy persons have been collected in an

Appendix.
'Of all the series of deeply-interesting biographies which the untiring zeal
and piety of Mr. Healy Thompson has given of late years to English Ca-
tholics, none, we think, is to be compared in interest with the one before us,
both from the absorbing nature of the life itself and the spiritual lessons it
conveys.' Tablet.
'A complete biography of the Venerable Matron in the composition of
which the greatest care has been taken and the best authorities consulted.
We can safely recommend the volume for the discrimination with which it
has been written, and for the carelul labour and completeness by which it
has been distinguished.' Catholic Opinion.
'
We recommend this excellent and carefully-compiled biography to all
our readers. The evident care exercised by the editor in collating the
various lives of Anna Aiaria gives great value to the volume, and we hope it
will meet with the support it so justly merits.' Westminster Gazette.
'We thank Mr. Healy Thompson for this volume. The direct purpose of
his biographies is always spiritual edification.' Dublin Review.
'
Contains much that is capable of nourishing pious sentiments.' Nation.
'
Has evidently been a labour of love.'MffutA.

The Hidden Life of Jesus: a Lesson and

Model to Christians. Translated from the French of Bou-
DON, by EDWARD HEALY THOMPSON, M.A. Cloth, 3*.

'This profound and valuable work has been very carefully and ably trans-
latedby Mr. Thompson.' Register.
'
The more we have of such works as the Hidden. Life ofjesris the better.'
Westminster Gazette.
'A book of searching power.' Church Review.
'We have often regretted that this writer's works are not better known.'
Universe.
'
We recommend its study and practice to all readers.' Tablet.
earnestly
'We have thank Mr. Thompson for this translation of a valuable work
to
which has long been popular in France.' Dublin Review.
'A good translation.' Month.
1 8 BOOKS LA TEL Y P UB LISHED

Also, by the same Author and Translator,

Devotion to the Nine Choirs ofHoly Angels,
and especially to the Angel Guardians, y.
'
We
congratulate Mr. Thompson on the way in which he has accom-
plished his task, and we earnestly hope that an increased devotion to the
Holy Angels may be the reward of his labour of love.' Tablet.
'A beautiful translation.' MontJi.
'The translation is extremely well done.' Weekly Register.

New Meditations for each Day in the Year,

on the Life of our Lord Jesus Christ. By a Father of the
Society of Jesus. With the imprimatur of the Cardinal
Archbishop of Westminster. New and improved edition.
Two vols. Cloth, ys. ; also in calf, 1 6 s. ; morocco, j 7 s.
'We can heartily recommend this book for its style and substance it ;

bears with it several strong recommendations. ... It is solid and practical.'

Westminster Gazette.
'
A work of great practical utility, and we give it our earnest recommend-
ation.' Weekly Register.

The Day Sanctified ; being Meditations and

SpiritualReadings for Daily Use. Selected from the Works
of Saints and approved Writers of the Catholic Church.
Fcp. cloth, 3-r. 6d. ; red edges, 4^.
'Of the many volumes of meditations on sacred subjects which have ap-
peared in the last few years, none has seemed to us so well adapted to its
object as the one before us.' Tablet.
'

Deserves to be specially mentioned.' Month.

'Admirable in every sense.' Church Times.
'
Many of the meditations are of great beauty. . . .
They form, in fact,
excellent sermons, and we have no doubt
little will be largely used as such.'
Literary Churchman.

Reflections and Prayers for Holy Com-

munion. With
Translated from the French. Preface by
the CARDINAL ARCHBISHOP OF WESTMINSTER. Fcp. 8vo,
cloth, 4_y. 6</.; bound, red edges, 5-$-.; calf, ys.; morocco, ios.
'
The Archbishop has marked his approval of the work by writing a pre-
face for it, and describes it as "a valuable addition to our books of devo-
'
tion." Register.
'A book rich with the choicest and most profound Catholic devotions.'
Chiirch Review.
 BY BURNS AND OATF.S. 19

Lallemanfs Doctrine of the Spiritual Life.

Edited by the late Father FABER. New edition. Cloth,
4-r. 6rf.
'
This excellent work has a twofold value, being both a biography and a
volume of meditations. It contains an elaborate analysis of the wants, dan-
gers, trials, and aspirations of the inner man, and supplies to the thoughtful
and devout reader the most valuable instructions for the attainment of hea-
venly wisdom, grace, and strength.' Catholic Times.
'A treatise of the very highest value.' Month.
'The treatise is preceded by a short account of the writer's life, and has
had the wonderful advantage of being edited by the late Father Faber.'
Weekly Register.

The Rivers of Damascus and Jordan : a

Causerie. By aTertiary of the Order of St. Dominic. 4^,
'Good solid reading.' Month.
'Well done and in a truly charitable spirit.' Catholic Opinion.
It treats the subject in so novel and forcible a light that we are fascin-
'

ated m spite of ourselves, and irresistibly led on to follow its arguments and
rejoice at its conclusions.' Tablet.

Legends of our Lady and the Saints ; or

our Children's Book of Stories in Verse. Written for the
Recitations of the Pupils of the Schools of the Holy Child
Jesus, St. Leonard's-on-Sea. zs. 6d.
'
It isa beautiful religious idea that is realised in the Legends of our
Lady and the Saints. The book forms a charming present for pious chil-
dren.' Tablet.
'
The " Legends" are so beautiful that they ought to be read by all lovers-
of poetry.'- -Bookseller.
'Graceful poems.' Month.

The New Testament Narrative, in the Words

of the Sacred Writers. With Notes, Chronological Tables,
and Maps. Cloth, is.
'
The compilers deserve great praise for the manner in which they
have
performed their task. We commend this little volume as well and carefully
printed, and as furnishingits readers, with a great amount of Use-
moreover^
ful information in the tables inserted at the end.' Month.
'
It is at once clear, complete, and beautiful.' Catholic Opinion.
 QUARTERLY SERIES.
bg % JBfenagtrs 0f tlje
'

JJfontjy.'

VOLUMES PUBLISHED.
The Life and Letters of St. Francis Xavier.
By the Rev. II. J. COLERIDGE. Sec. edit. Two vols. i%s.
'
We cordially thank Father Coleridge for a most valuable biography. . . .

He has spared no pains to insure our having in good classical English a

translation ofall the letters which are extant. ... A complete priest's manual

might be compiled from them, entering as they do into all the details of a
missioner's public and private life. . We trust we have stimulated our
. .

readers to examine them for themselves, and we are satisfied that they will
return again and again to them as to a never-exhausted source of interest
and edification.' Tablet.
'A noble addition to our literature. We offer our warmest thanks to
. . .

Father Coleridge for this most valuable work. The letters, we need hardly
say, will be found of great spiritual use, especially for missionaries and
priests.' Dublin Review.
'
One of the most fascinating books we have met with for a long time.'
Catholic Opinion.
'
Would that we had many more lives of saints like this Father Cole-
!

-idge has done great service to this branch of Catholic literature, not simply
a
by writing charming book, but especially by setting others an example of
how a saint's life should be written.' IVcstjninster Gazette.
4
This valuable book is destined, we feel assured, to take a high place
among what we may term our English Catholic classics. The great . . .

charm lies in the letters, for in them we have, in a far more forcible manner
than any biographer could give them, the feelings, experiences, and aspira-
tions of St. Francis Xavier as pictured by his own pen.' Catholic Times.
'
Father Coleridge does his own part admirably, and we shall not be sur-
prised to find his book soon take its place as the standard Life of the saintly
and illustrious Francis.' Nation.
'
Not only an interesting but a scholarly sketch of a life remarkable alike
in itself and in its attendant circumstances. We hope the author will con-
tinue to labour in a department of literature for which he has here shown his
aptitude. To find a saint's life which is at once moderate, historical, and
appreciative is not a common thing.' Saturday Review.
'
Should be studied by all missionaries, and is worthy of a place in every
Christian library.' CJinrcli Herald.
 BOOKS PUBLISHED BY BURNS & OATES. 2I

The Life of St. Jane Frances Fremyot de

Chantal. By EMILY BOWLES. With Preface by the Rev.
H. J. COLERIDGE. Second edition. 5*. 6d.

'We venture to promise great pleasure and profit to the reader of this
charming biography. It gives a complete and faithful portrait of one of the
most attractive saints of the generation which followed the completion of
the Council of Trent.' Month.
'
Sketched in a life-like manner, worthy of her well-earned reputation as
a Catholic writer.' Weekly Register.
'We have read it on and on with the fascination of a novel, and yet it is
the life of a saint, described with a rare delicacy of touch and
feeling such
as is seldom met with." Tablet.
'
A very readable and interesting compilation. .The author has done
. .

her work faithfully and conscientiously.' AtJienaum.

'
Full of incident, and told in a style so graceful and felicitous that it wins
upon the reader with every page.' Nation.
'
Miss Bowles has done her work in a manner which we cannot better
commend than by expressing a desire that she may find many imitators.
She has endued her materials with life, and clothed them with a language
and a style of which we do not know what to admire most the purity, the
grace, the refinement, or the elegance. If our readers wish to know the
value and the beauty of this book, they can do no better than get it and
t
read it.' Westminster Gazette.
'
One of the most charming and delightfu volumes which has issued from
the press for many years. Miss Bowles has accomplished her task faithfully
and happily, with simple grace and unpretentious language, and a winning
manner which, independently of her subject, irresistibly carries us along.'
Ulster Examiner.

The History of the Sacred Passion. From

the Spanish of Father Luis DE LA PALMA, of the Society
of Jesus. The Translation revised and edited by the Rev.
H. J. COLERIDGE. Third edition, js. 6d.
'
A work long held in great and just repute It opens a mine of
in Spain.
wealth to one's soul. Though there are many works on the Passion in Eng-
lish, probably none will be found so generally useful both for spiritual read-
ing and meditation. We desire to see it widely circulated.' Tablet.
'A sterling work of the utmost value, proceeding from the pen of a great
theologian, whose piety was as simple and tender as his learning and culture
were profound and exquisite. It is a rich storehouse for contemplation on
the great mystery of our Redemption, and one of those books which every
Catholic ought to read for himself.' Weekly Register.
'
The most wonderful work upon the Passion that we have ever read. To
us the charm lies in this, that it is entirely theological. It is made use of
largely by those who give the Exercises of St. Ignatius it is, as it were,
;

the flesh upon the skeleton cf the Exercises. Never has the Passion been
meditated upon so before. . If any one wishes to understand the Passion
. .

of our Lord in its fulness, let him procure this book.' Dublin Review.
'
We have not read a more thoughtful work on our Blessed Lord's Passion.
2.2 BOOKS LA TEL Y PUBLISHED

It is acomplete storehouse of matter for meditation, and for sermons on that

divine mystery.' Catholic Opinion.
'
The book
is speaking comparatively of human offerings a magnificent
offering to the Crucified, and to those who wish to make a real study of the
Cross will be a most precious guide.' Church Review.

Ierne of Armorica: a Tale of the Time of

Chlovis. By J. C. BATEMAN. 6s. 6d.
'
We
know of few tales of the kind that can be ranked higher than the
beautiful story before us. The author has hit on the golden mean between
an over-display of antiquarianism and an indolent transfer of modern modes
of action and thought to a distant time. The descriptions are masterly, the
characters distinct, the interest unflagging. We
may add that the period is
one of those which may be said to be comparatively unworked.' Month.
'
A volume of very great interest and very
great utility. As a story it is
sure to give much delight, while, as a story founded on historical fact, it will
benefit all by its very able reproduction of very momentous scenes. . . The .

book is excellent. If we are to have a literature of fiction at all, we hope it

will include many like volumes.' Dublin Ret' tew.
'
Although a work of fiction, it is historically correct, and the author
portrays with great skill the manners and customs of the times of which he
professes to give a description. In reading this charming tale we seem to
be taken by the hand by the writer, and made to assist at the scenes which
he describes.' Tablet.
'The author of this most interesting tale has hit the happy medium be-
tween a display of antiquarian knowledge and a mere reproduction in distant
ages of commonplace modern habits of thought. The descriptions are ex-
cellent, the characters well drawn, and the subject itself is very attractive,
besides having the advantage of not having been written threadbare.'
Westminster Gazette.
'
The tale is excessively interesting, the language appropriate to the time
and rank of the characters, the style flowing and easy, and the narrative
leads one on and on until it becomes a very difficult matter to lay the book
down until it is finished. ... It is a valuable addition to Catholic fictional
literature.' Catholic Times.
'
A very pretty historico-ecclesiastical novel of the times of Chlovis. It
is full of incident, and is very pleasant reading.' Literary Churchman.

The Life of Dona Luisa de Carvajal. By

Lady GEORGIANA FULLERTON. 6s. (See p. 6.)

The Life of the Blessed John Berchmans.

By the Rev. FRANCIS GOLDIE, S. J. 6s.
'
A complete and life-like picture, and we are glad to be able to congratu-
'
late Father Goldie on his success. Tablet.
'
Drawn up with a vigour and freedom which show great power of bio-
graphical writing.' Dublin Review.
'
One of the most interesting of all.' Weekly Register.
'
Unhesitatingly we say that it is the very best Life of Blessed John
 BY BUXNS AND DATES.

Eerchmans, and as such it will take rank with

religious biographies of the
"highest merit.' Catholic Times.
'
Is of great literary merit, the style being marked by elegance and a
complete absence of redundancy.' Cork Examiner.
'
This delightful and edifying volume is of the deepest interest. The
perusal will afford both pleasure and profit.' Church Herald.

The Life of the Blessed Peter Favre, of the

Society of Jesus, First
Companion of St. Ignatius Loyola.
From the Italian of Father GIUSEPPE BOERO, of the same
Society. With Preface by the Rev. H. J. COLERIDGE.
6s. 6d.

This Life has been written on the occasion of the beati-

fication of the Ven. Peter Favre, and contains the JMeinoriale
'

or record of his private thoughts and meditations, written

by himself.
'
At once a book of spiritual reading, and also an interesting historical
narrative. The Memoriale, or Spiritual Diary, is here translated at full

length, and the most precious portion of one of the most valuable biogra-
is

phies we know.' Tablet.

'
A perfect drawn from the life, admirably and succinctly told.
picture
The Memorials be found one of the most admirable epitomes of sound
will
devotional reading.' Weekly Register.
'
The Mcmorialc is hardly excelled in interest by anything of the kind
now extant.' Catholic Times.
'
Full of interest, instruction, and example.' Cork Examiner.
'
One of the most interesting to the general reader of the entire series up
to this time.' Nation.
'
This wonderful diary, the Memoriale, has never been published before,
and we are much mistaken if it does not become a cherished possession to
thoughtful Catholics.' Month.

The Dialogues of St. Gregory the Great.

An old English version. Edited, with Preface, by the Rev.
H. J. COLERIDGE. 6s.
'
The Catholic world must feel grateful to Father Coleridge for this ex-
cellent and compendious edition. The subjects treated of possess at this
moment a special interest. . The Preface by Father Coleridge is interest-
. .

ing and well written, and we cordially recommend the book to the perusal
<jf all. 'Tablet.
is a most interesting book.
'This . . . Father Coleridge gives a very
useful preface summarising the contents.' Weekly Register.
'
We have seldom taken up a book in which we have become at once so
will confirm
<!eeply interested. It will suit any one ; it will teach any all ; it

who require that process and it will last and be read when other works are
;

quite forgotten.' Catholic Times.

'
Edited and published with the utmost care and the most perfect literary
taste, this volume adds one more gem to the treasury
of English Catholic
literature.' New York Catholic World.
640007
24 BOOKS PUBLISHED BY BURNS & OATES.

The Life of Sister Anne Catherine Emme-

rich. Edited, with Preface, by the Rev. H. J. COLERIDGE.
5*.

St. Wine/ride; or Holy well and its Pil-

the Author of 'Tyborne.' Second edition, is.

abo2tt Lourdes. By Miss

./ ^*QbEu' "Cloth, is. tit.

Blessed Margaret Mary Alacoquc : a brief

xX^nd popular Account of her Life ; to which are added
some' of her Sayings, and the Decree of her
Selectio^vfrom %

BeajtircgiSon. By
'

the Rev. CHARLES B. GARSIDE, M.A.

vv
.
^-
< Q$$j>arison ,fetween the History of the
*&y \ Cfitirch and tJudfrophmcs of tJie Apocalypse. Translated
from the German by EDWIN DE LISLE, zs.
.

^ IC-TRUTH TRACTS.
NEW ISSUES.
T
anchetfcr Dialogues. First Series. By the
Rev.'Fr. HARPER, S j.
No. I. The Pilgrimage.
II. Are Miracles going on still?
in. Popish Miracles tested by the Bible,
iv. Popish Miracles.
v. Liquefaction of the Blood of St. Januarius.
vi. 'Bleeding Nuns' and 'Winking Madonnas.'
vn. Are Miracles physically possible ?

vni. Are Miracles morally possible ?

Price of each 3*. per 100, 25

for I.T. also 25 of the above
;

assorted for is. Also the whole Series complete in neat Wrap-
per, 6<f.

Specimen Packet of General Series, containing 100 assorted,

is. 6</.