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The bibliography of Catholic Anti-Masonic literature is now, however, very large, nor is it confined to one land, or to a special epoch; it has an antiquity of nearly years, and represents most of the European continent. That of France, which is nearest to our own doors, is naturally most familiar to us; it is also one of the most productive, and may be assumed to represent the whole. We are concerned with it in this place only during the period which is subsequent to the alleged foundation of the New and Reformed Palladium.

During this period it falls obviously into two groups, that which preceded any knowledge of the institution in question and that which is posterior to the first promulgation of such knowledge. In the first we find mainly the old accusations which have long ceased to exert any conspicuous influence, namely, Atheism, Materialism, and revolutionary plotting. Without disappearing entirely, these have been largely replaced in the second group by charges of magic and diabolism, concerning which the denunciations have been loud and fierce.

One supplementary impeachment may be said in a certain sense to connect both, because it is common to both; it is that of unbridled licence fostered by the asserted existence of adoptive lodges. We shall find during the first period that Masonry was freely described as a diabolical and Satanic institution, and it is necessary to insist on this point because it is liable to confuse the issues. Before the year the diabolism identified with Masonry was almost exclusively intellectual.

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That is to say, its alleged atheism, from the standpoint of the Catholic Church, was a diabolical opinion in matters of religion; its alleged materialism was a diabolical philosophy in matters of science; its alleged revolutionary plottings, being especially directed against the Catholic Church, constituted diabolical politics.

Such descriptions will seem arbitrary enough to most persons who do not look forth upon the world from the windows of the Vatican, but they are undeniably consistent at Rome. Of actual diabolism prior to the date I have named, there is, I believe, only the solitary accusation made by Mgr. He states that in the year there was a Masonic lodge at Rome, where the mass of the devil was celebrated in the presence of men and women.

A ciborium was placed on an altar between six black candles; each person, after spitting and trampling on a crucifix, deposited in this ciborium a consecrated host which had been purchased or received in church. The sacred elements were stabbed by the whole assembly, the candles were extinguished at the termination of the mass, and an orgie followed, similar, says Mgr.

During the years intervening between and we may search the literature of French Anti-Masonry in vain for any hint of the Palladium. In the collaboration of Louis D'Estampes and Claudio Jannet produced a work entitled "Freemasonry and the Revolution," which affirms that the immense majority of Masons, including those who have received the highest grades, do not enjoy the confidence of the true secrets, but the establishment of atheism in religion and socialism in politics as designs of the Fraternity are the only secrets intended.

The New and Reformed Palladium connects with the Order of the Temple by its supposed possession of the original Baphomet idol, but in this was entirely unknown to Mgr. I may add that his work claims to be verified at all points. In the year another ecclesiastic, Dom Benoit, published two formidable volumes on "Freemasonry and the Secret Societies," forming part of a vaster work, entitled "The City of anti-Christ in the Nineteenth Century.

It is further represented that in certain countries there are secret rites above the ordinary rites, and these are imparted only to the true initiates, which sounds like a vague and formless hint concerning a directing centre; but so far from supposing that such an institution may exist in Masonry, the author affirms that unity is impossible therein: — "Image of hell and hell anticipated, Masonry is the realm of hatred, and consequently of division.

The leaders mutually despise and detest one another, and universally endeavour to deceive and supplant each other. A common hatred of the Church and her regular institutions alone unites them, and scarcely have they scored a victory than they fall out and destroy each other. In conformity with this view, Dom Benoit attaches himself to the Templar hypothesis, saying that the Albigenses and the Knights of the Temple are the immediate ancestors of Masonry.

But the point which is of most interest in connection with our inquiry is where Dom Benoit asserts that Satan is the god of Freemasonry, citing an obscure grade in which the ritual is connected with serpent-worship, and another in which the recipient is adjured "in the sacred name of Lucifer," to "uproot obscurantism. So also when he elsewhere states that sexual excesses are sometimes accompanied in Masonry by Eucharistic profanations, he has only Mgr.

In one more significant passage he records, as a matter of report, that apparitions of the demon have occurred "recently" in Masonic assemblies, "where he is said even to have presided under a human form. Some time previous to , Paul Rosen, a Sovereign Grand Inspector-General of the 33rd and last degree of the French rite, had come to the conclusion that the mysteries of Freemasonry are abominable, and in that year he published a work, entitled "Satan and Co.

So far as I am aware, he is the first French anti-Mason who mentions Albert Pike, with one exception, to be considered separately in the next chapter. He cites also certain works which Pike wrote for the exclusive use of initiates, apparently of the higher grades of these rites, namely, "The Sephar H'Debarim," "Ethics and Dogmas of Freemasonry," and "Legenda Magistralia.

The end of Freemasonry is, in fact, social anarchy, the overthrowal of monarchical government, and the destruction of the Catholic religion. The Satanism imputed to Freemasonry by Paul Rosen is therefore of an arbitrary and fantastic order, having no real connection with this inquiry. Two years later the same author published a smaller volume, "The Social Enemy," which contains no material of importance to our purpose, but is preceded by a Pontifical Brief, conveying the benediction of Leo XIII to the writer of "Satan and Co. For over ten years past Leo Taxil, that is to say, M.

Gabriel Jogand-Pages, has been the great accuser of Masonry, and he possesses an indistinct reputation in England as a man whose hostility is formidable, having strong points in his brief. During the entire period of his impeachment, which is represented by many volumes, he has uniformly sought to identify the Fraternity with the general purposes of Lucifer, but until the year , it was merely along the broad and general lines mentioned in the last chapter.

Now, in presence of such attributions as, for example, the Satanic character of tolerance in matters of religion, I, for one, would unconditionally lay down my pen, as there is no common ground upon which a discussion could take place. From the vague imputation Leo Taxil passed, however, to an exceedingly definite charge — and it is beyond all dispute that by his work entitled "Are there Women in Freemasonry?

He is the original source of information as to the existence of that association; no one had heard of it previously, and it is therefore of the first importance that we should know something of the discoverer himself, and everything as to the particulars of his discovery, including the date thereof. Previously to the year Leo Taxil knew nothing of the Reformed Palladium. He is the one Anti-Masonic writer named in the last chapter as preceding Paul Rosen with information about Albert Pike.

This was in the year , and in a work entitled, "The Brethren of the Three Points," which began the "complete revelations concerning Freemasonry" undertaken by this witness. I conceive that no importance, as indeed no definite meaning, can be attached to this statement beyond the general and not very significant fact that there was some kind of communication between the three centres. In the year Pike was so little in harmonious relation with the French Grand Orient that by the depositions of later witnesses he placed it under the ban of his formal excommunication in virtue of his sovereign pontificate.

For the rest, the "Brethren of the Three Points" contains no information concerning the New and Reformed Palladium, and this is proof positive that it was unknown at the time to the writer, for it would have been valuable in view of his purpose. The same observation applies to a second work published shortly after, "The Cultus of the Grand Architect. The work in question is concerned, however, with the solemnities which obtain in Masonic temples, with the names and addresses of all French lodges, so that it is a directory as much as a revelation, with the political organisation of the Carbonari, with the Judge-Philosophers, and with certain official documents of Masonry.

But it may occur to those of my readers who are acquainted at first hand with the revelations of Leo Taxil that his knowledge was held over in view of his plan of publication, and that the Palladium would be disclosed in due course when he came to treat of androgyne or adoptive Masonry. Let us pass, therefore, to his next work, entitled, "Sister Masons, or Ladies' Freemasonry," which appeared in , and in which we certainly meet with diabolism and also with Palladism, but not in connection with Albert Pike or the Charleston Central Directory.

The reference in the first case is to practices which are alleged to obtain in the Egyptian Rite of Adoption, called the Rite of Cagliostro, and in the second to the Order of the Palladium as it was originally instituted in the year At the same time the information given is of serious importance, because it enables us to gauge the writer's method and credibility in the one case, and his knowledge at the period in the other.

Once more, in the year , Leo Taxil did not know of the Palladium as a reformed or revived institution; had he known he could not have failed to tell us. I have not been able to trace all the sources of his information concerning the older Palladian Rite, but it comes chiefly from Ragon; he divides it into two systems: — a The Order of the Seven Sages, which was for men only, and appears as a banal invention with a ritual mainly derived from the "Travels of Anacharsis"; b The Order of the Palladium, composed of two masculine grades and one feminine grade, respectively, Adelphos and Companion of Ulysses for men, and Companion of Penelope for women.

It pretends to have been founded by Fenelon, but at the same time claims an antiquity previous to the birth of the great Archbishop of Cambrai. Leo Taxil accuses it of gallantry, but the flirtations described in the ritual impress an impartial reader as a species of childish theatricals, a criticism practically exhausting the entire motive of the order, which, as I have already stated, lapsed into obscurity, and, so far as can be traced, into desuetude, though our witness uniformly refers to it in the present tense, and as if it were in active operation.

However this may be, the description and summary of the ritual given by Leo Taxil place it outside the possibility of a connection with Templar Masonry, and also with the Baphomet Palladium in spite of what is alleged to the contrary. Accepting the worst construction which is placed on its intention, it could have offered no point of contact with the alleged project of Albert Pike.

It has been said, however, that Leo Taxil charges another Masonic order of the androgyne type with satanic practices. That is to say, Leo Taxil, while claiming to make public for the first time an instruction forming an essential part of a rite belonging to the last century, presents to us in that instruction the original philosophical reflections of a writer in the year , and, moreover, he distorts palpably the fundamental principle of that writer, who, so far from establishing dualism and antagonism in God, exhibits most clearly the essential oneness in connection with a threefold manifestation of the divine principle.

I conceive that there is only one construction to be placed upon this fact, and although it is severe upon the documents it cannot be said that it is unjust. It is evident, therefore, that we must receive Leo Taxil's "divulgations" with severe caution. I may add that the proceedings of the Holy Inquisition in the trial of Count Cagliostro were published at Rome by order of the Apostolic Chamber, and they include some particulars concerning the Egyptian Rite, of which Cagliostro was the author.

These particulars in part correspond with the documents of the "Sister-Masons," but offer also significant variations even along the lines of correspondence. Having established, in any case, that Leo Taxil knew nothing of the Reformed Palladium in the year , we may pass over his next work, which reproduces a considerable though selected proportion of some of his previous volumes, because precisely the same observation applies to "The Mysteries of Freemasonry," and we may come at once to the year Some time subsequently to the third of August, our witness published a volume entitled "Are there Women in Freemasonry?

It is, in fact, "The Sister Masons" almost in extenso — that work being still in circulation — with the addition of important fresh material. The bulk of the new matter is concerned with the rituals of the New and Reformed Palladium, consisting of five degrees, conformable, as regards the first three, with the somewhat banal but innocent grades of the Modern Rite of Adoption, and passing, as regards the two final, into pure Luciferian doctrine.

How did Leo Taxil become possessed of these rituals? That was not a very creditable proceeding, but in exposing Freemasonry ordinary ethical considerations seem to be ruled out of court, and it is idle to examine methods when we are in need of documents. By these documents, and by the editorial matter which introduces and follows them, Leo Taxil, as already observed, created the Question of Lucifer.

Premising that a dual object governed the institution of androgyne lodges, namely, the opportunity for forbidden enjoyments, and the creation of powerful unsuspected auxiliaries for political purposes, he states that the latter part of this programme was specially surrendered to the old Palladian Masonry. Now it is clear that the rituals of the order which he published in bear no such construction as he here, and for the first time, imputes; they connect with part one of the programme, and he was content at the time with their impeachment on the ground of sexual disorder. Why has he changed the impeachment?

No assignable reason appears from his subsequent remarks, but he goes on to allege that, under the auspices of Albert Pike and his group, the original order developed the New and Reformed Palladian Rite, in which the political purpose was itself subordinated to "Satanism pure and simple. The ritual obtained by Leo Taxil was printed in Latin and English, with an interleaved French version in manuscript. As presented by its discoverer, there is no doubt that it is an execrable production, involving the practice in open lodge of obscenity, diabolism, and sacrilege.

Passing over the first three grades, and beginning "at the point of bifurcation," we find it stated in the ritual of the fourth degree of Elect that the New and Reformed Palladium has been instituted "to impart a new force to the traditions of high-grade Masonry," that the Palladium which gives its name to the order was presented to the fathers of the order by Eblis himself, that it is now at Charleston, and that Charleston is the first supreme Council of the globe. For the rest, the legend of the fourth degree is the first part of what is termed a blasphemous life of Jesus, representing Baal-Zeboub as his ancestor, Joseph as his father, according to physical generation, and Mirzam as his mother, who is highly honoured as the parent of many other children.

But the ritual of the fourth grade is innocent in its character when compared with the abominations of the fifth degree of Templar-Mistress. The central point of the ceremonial is the resurrection of Lazarus, which is symbolically accomplished by the postulant suffering what is termed the ordeal of the Pastos, that is to say, by means of public fornication.

The purpose of this ordeal is to show that the sacred act of physical generation is the key to the mystery of being. So far the sole testimony to the actual operation, as indeed to the existence, of these infamous ceremonies, is Leo Taxil, and it is once more my duty to state that the documents are in no sense above the suspicion of having been fraudulently produced by some one.

It seems scarcely credible, but the instruction of the Elect Grade incorporates Masonic references literatim from the scandalous memoirs of Cassanova. That is a fact which sets open a wide door to scepticism. Leo Taxil tells us that the "Collection" was communicated to him, but by whom he does not say.

We are evidently dealing with an exceedingly complex question, and many points must be made clear before we can definitely accept evidenced which is so mixed and uncertain in character. If we ask the author of these disclosures what opportunities he has had to become personally acquainted with Masonry, we shall find that they are exceedingly few, for he was expelled from the order after receiving only the first degree. I do not say that this expulsion reflects in any sense discreditably upon him as a man of honour, but it closed his Masonic career almost as soon as it had begun, so that his title to speak rests only on his literary researches and other forms of derived knowledge, good enough, no doubt, in their way, but not so exhaustive as could be wished in view of the position he has assumed.

It was shortly after this episode that Leo Taxil returned to the Catholic Church and attached himself to the interests of the clerical party. Previously to this his literary history must be for him a painful memory. He was a writer of anti-clerical romances and the editor of an anti-clerical newspaper — legitimate occupations in one sense, but in this instance too frequently connected with literary methods of a gravely discreditable kind. Laffont; 5th, The Pope's Mistress, a "grand historical romance," written in collaboration with Karl Milo; 6th, Pius the Ninth before history, his life political and pontifical, his debaucheries, follies, and crimes, 3 vols.

It will be seen that since his conversion our author has changed his objects without altering his methods. As in the past he unveiled the supposed ill-doings of popes and priests, as he exposed the corrupt practices of the Parisian police in the matter of crying social evils, so now he divulges the infamies of Masonic gatherings in the present. He claimed then to be actuated by a high motive and he claims it now. We must not deny the motive, but we certainly abhor the proceeding.

In some very curious memoirs which have obtained wide circulation Leo Taxil acknowledges that he was gravely mistaken then, and he may be mistaken now. It must also be respectfully stated in conclusion that few persons who have contributed to lubricity in literature have ever failed to speak otherwise than from an exalted standpoint.

When a short time ago M. Huysman went in search of a type to which he could refer Luciferian "blasphemies" and outrages, he could find nothing more suitable to his purpose than Leo Taxil's "Bouffe Jesus. It will be seen therefore that the knowledge of Palladian Masonry was first brought to light under circumstances of a debatable kind. By the year Masonic revelations in Paris had become too numerous for one more or less to fix the volatile quality of public interest unless a new horror were attached to it. Passwords and signs and catechisms, all the purposes and the better half of the secrets — everyone outside the Fraternity who concerned themselves with Masonry and cared for theoretical initiation knew these, or was satisfied by the belief that he did.

The literature of Anti-Masonry became a drug in the market, failing some novelty in revelation. The last work of Leo Taxil was eminently a contribution towards this missing quantity. He was already in a certain sense the discoverer of "Female Freemasonry," that is to say, he was the only equipped person who seriously maintained that the exploded androgyne system was worked in modern France, and when he added the development of the Palladium as the climax to the mystery of iniquity, it is small wonder that his book achieved notoriety to the extent of five thousand copies.

He was assailed as a venal pamphleteer and his past achievements in literature were freely disinterred for his own benefit and for public instruction, but he was more than compensated by the approbation of Mgr. Fava, bishop of Grenoble, with whose opinions upon Satanism in Masonry we have previously made acquaintance. The Church indeed had all round agreed to overlook Leo Taxil's early enormities; she forgot that she had attempted to prosecute him and to fine him a round sum of 60, francs; the supreme pontiff forgave him the accusation of poisoning, and transmitted his apostolical benediction; he was complimented by the cardinal-vicar of Rome; and he is in the proud position of a man who has received felicitations and high approval from eighteen ecclesiastical dignitaries, whether cardinals, archbishops, or bishops.

With his back against the turris fortitudinis , he faced his accusers stoutly and returned them blow for blow. Nor did he lack his lay defenders, one of whom, by the mode which he adopted, became himself, somewhat unexpectedly, a witness of Lucifer. Next proceed to the Maison T — —, there is no need to reproduce the address, but it is given by Leo Taxil in full, and obtain their current price-list of lodge furniture, insignia, and other accessories, and you will find particulars of aprons for sisters, diplomas for sisters, garters for sisters, jewels for sisters.

All this is clearly outside the subject of Satanism, but it leads up, notwithstanding, to the discovery of M. As to this gentleman himself there are no particulars forthcoming; he has promised an account of his adventures during four years as an emigrant in Chili; and he has promised a patriotic epic in twelve cantos, but so far as my information goes they remain in the womb of time. But he has a claim on our consideration because it occurred to him that he would put in practice the advice of Leo Taxil, which he did accordingly in the autumn of , and demonstrated to his own satisfaction that "Are there Women in Freemasonry?

But he had not limited his researches to the directions indicated in his author. Encouraged by the success which had attended his initial efforts, he determined upon an independent experiment in bribery, and after the same manner that Leo Taxil procured the "Ritual of the New and Reformed Palladium," so he succeeded in obtaining the "Collection of Secret Instructions to Supreme Councils, Grand Lodges, and Grand Orients," printed at Charleston in the year Some of these statements, it will be observed, require rectification, in the light of fuller disclosures made by Palladian initiates, from whom the material of my second chapter has been chiefly derived, but it will be seen that it is substantially correct.

Ricoux further states that "Albert Pike reformed the ancient Palladian Rite, and imparted thereto the Luciferian character in all its brutality. Palladism, for him, is a selection; he surrenders to the ordinary lodges the adepts who confine themselves to materialism, or invoke the Grand Architect without daring to apply to him his true name, and under the title of Knights Templars and Mistress Templars, he groups the fanatics who do not shrink from the direct patronage of Lucifer.

The most serious mistake which has been made in the use of the material is an unconscious attempt to read into the "encyclicals" of Albert Pike a proportion of Leo Taxil's material, for which the long citations given by M. Ricoux do not afford a warrant. And the Scotch Rite is, by the hypothesis, apart from the Palladium. In other respects, the information comes to much the same thing. The long document which the pamphlet prints in extenso exhibits Albert Pike preaching Palladism in the full foulness of its doctrine and practice — the "resolution of the problem of the flesh" by indiscriminate satisfaction of the passions; the multiplication of androgyne lodges for this purpose; the dual nature of the Divine Principle; and the cultus of Lucifer as the good God.

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Now, it is impossible that two persons, working independently for the production of bogus documents, should both borrow from the same source; hence Leo Taxil and M. Ricoux, if they have been guilty of imposition, must certainly have collaborated. It is unreasonable, however, to advance such an accusation in the absence of any evidence, and if we accept the contribution of M. The discovery of M. Ricoux is obviously of the first importance, and it is certainly to be regretted that he has not substantiated it by depositing the "Collection of Instructions" in the National Library, supposing it to be in his possession, or by photographing instead of transcribing, supposing he was pledged to its return.

Some few months after the first testimonies to Palladism appeared, under the signatures of the witnesses whom we have already examined, a fresh contribution was made to the literature of Diabolism in its connection with Masonry, by a work entitled "Freemasonry, the Synagogue of Satan. The performance, moreover, was apparently so learned, in some respects so unlooked for, and withal so methodical, that it became subsequently a source of universal reference in anti-Masonic literature.

To this day M. Huysman remains dazzled, and to those in search of reliable information on the subject, he says: — "If you would be saved from the excesses of unseated reason, and from narratives of Dunciad dulness, try Mgr. Meurin; read the Archbishop on Palladism. We are, in fact, warranted upon every consideration, in expecting a valuable contribution to our knowledge; but, I may say at once, that this expectation is unfortunately not realised. With a keen philosophical anticipation one turns the pages of "Freemasonry, the Synagogue of Satan," admires their beautiful typography, lingers with delight over the elaborate appendix of allegorical engravings, and experiences a brief sense of intellectual inferiority in the presence of such formidable sections, and so portentous a table of contents.

It should be impossible to speak of the Archbishop without a mental genuflexion, but it remains true that our expectation is not realised. It will become us, at the same time, to speak as tenderly as possible of a pious and learned prelate who has now passed where Masons cease from Satanising and the thirty-three degrees are at rest. But it must be said plainly that the contents of his very large volume offer little to our purpose.

By the nature of his episcopal charge Mgr. Meurin had special facilities for ascertaining how men diabolise; the island of Mauritius has enjoyed many privileges of Infernus. There we lose sight of the Rosicrucians on the road to India; there the Comte de Chazal initiated Dr Bacstrom, and all this, of course, is diabolical from the standpoint of Anti-Masonry. Moreover, it must not be forgotten that Mgr. Meurin, in a series of wonderful conferences, has exhibited the superstitions of Mauritius, and, accepting the test of M. Huysman, the existence of Black Magic in this French colony is proved to hilt and handle by wholesale Eucharistic depredations, the sacrifice of cats at midnight upon the altars of rifled churches, and the discovery of the blood of the victims in the chalices used for the elements.

The Church does not stir in the matter; it deplores and prays, which seems, in some respects, an ineffectual method of protecting the latens Deitas. If the Eucharist be liable to profanation, why reserve the Eucharist? Surely the negligence which makes such profanations possible is the offer of opportunity to Deicide, and great carelessness is cousin to condonation. However this may be, Mgr.

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Meurin seems to have been quite the authority to whom one would naturally refer for specific information upon devil-worship as it obtains within his own diocese, even if apart from Masonry. But he is too erudite to concern himself with individual facts, and he so far transcends diocesan limitations as to forget Mauritius completely. Another witness, who perhaps never visited Port Louis, affirms that the Central Directory of the Palladium for Africa is established in that place, but the prelate of Port Louis, from whom the information would have been precious, seems acquainted with nothing of the kind.

The weapon of the mitred warrior is, at the same time, a sufficiently portentous thesis, as follows: — that Freemasonry is connected with Satanism by the fact that it has the Jews for its true authors, and the Jewish Kabbalah for the key of its mysteries; that the Kabbalah is magical, idolatrous, and essentially diabolical; that Freemasonry, considered as a religion, is therefore a judaized devil-worship, and considered as a political institution, it is an engine designed for the attainment of universal empire, which has been the dream of the Jews for centuries.

My readers will be inclined to consider that such a hypothesis, though it may square with the Satanism of Adriano Lemmi, who, as we shall see, is accused of circumcision, can hardly be brought into harmony with the universal Masonry of Albert Pike, as the latter was neither Jew nor Judaiser. But common hatred of the Catholic Church is, in the opinion of Mgr.

Meurin, a sufficient bond to identify the interests of both parties. Let us start, therefore, with the archbishop's own hypothesis, which he compresses into a single sentence: "To encircle the brow of the Jew with the royal diadem, and to place the kingdom of the world at his feet — such is the true end of Freemasonry. Accepting these statements as points that admit of being argued with deference to the rules of right reason, let us establish in turn two positions which do not admit of being argued because they are evident in themselves: a Where the significance of symbols is uncertain, it is easy to interpret falsely; b When a subject is obscure and difficult, no person is qualified to speak positively if his knowledge be obtained at second-hand.

Now, have we good reason to suppose that Mgr. Meurin is possessed of first-hand knowledge, and is consequently in a position to interpret truly upon the difficult subject he has undertaken, namely, the esoteric doctrines of the Kabbalah? If not, we are entitled to dismiss him without further examination. As a fact, in this preliminary and essential matter the archbishop can stand no test. The antiquity of the Kabbalah is necessary to work his hypothesis, and he assumes it as if unaware that its antiquity had ever been impugned.

There may be much to be said upon both sides of this hotly-debated question, but there is nothing to be said for a writer who seems ignorant that there is a question.

Devil-Worship in France

And hence my readers will in no way be astonished to learn that his information is obtained at second-hand, or that his one authority is Franck. This fact is the key to his entire work, and the sole credit that is due to him is the skilful appearance of erudition which he has given to a shallow performance, and the natural mental elegance which has prevented him from being noisy and violent.

There are writers at this moment in France who argue that the English word God is the equivalent of Lucifer, but one does not dispute with these. For the satisfaction of my readers, it may, however, be as well to state that the voluminous treatise of Mgr. Meurin has come into existence because he has discovered, as one might say, accidentally, that the number 33, which is that of the degrees in French Freemasonry, is the number of the divinities in the Vedas, thus creating a presumption that the mysteries of Freemasonry connect with those of antiquity.

Of course they connect with antiquity, for the simple reason that there is a solidarity between all symbolisms, and, moreover, it is perfectly clear that Masonry has either inherited from the past by a perpetuated tradition, or has borrowed therefrom. Meurin had therefore as little reason to be astonished at the correctness of his presumption when he came to work it out as he had to be delighted with the inference which prevails throughout his inquiry, namely, that the mysteries of pagan antiquity were delusions of the devil, and that modern mysteries which connect with those are also diabolical delusions.

Indeed he is so continually making discoveries which are fresh to himself, and to no one acquainted with the subject, that one would be pleasantly diverted by his simplicity if it were not for the bad faith which underlies his assumptions. Meurin this fact comes with the force of a surprise. His Masonic erudition is about as great and as little as his proficiency in Kabbalah; he quotes Carlyle as "an authority," applies the term orthodox to French Freemasonry exclusively, whereas the developments of the Fraternity in France have always had a heterodox complexion, while his tripartite classification of the 33 degrees of that rite and of the Ancient Accepted Scotch Rite is made in an arbitrary manner to suit a preconceived theory, and entirely effaces the importance inherent in the first three grades, which are themselves the sum of Masonry.

Moreover, the classification in question is presented as a most secret instruction imparted in some fastness of Masonry outside the 33 degrees, but no authority is named. Such being the qualifications and such the methods of the archbishop, I do not propose to accompany him through the long course of his interpretations, but will supply instead, for the economy of labour on the part of those who may wish to follow in his footsteps, a skeleton plan of procedure by which they will be able to prove learnedly anything they please in Freemasonry.

It is well known that the Fraternity makes use of mystic numbers and other symbols. Take, therefore, any mystic number, or combination of numbers, as e. You will probably be unacquainted with the meaning which attaches to the figure of the product, but it will occur to you that the 9 of spades is regarded as the disappointment in cartomancy. Begin, therefore, by confidently expecting something bad. Reflect upon the fact that cards have been occasionally denominated the Devil's Books.

Conclude thence that Freemasonry is the Devil's Institution.

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Do not be misled by the objection that there is no traceable connection between cards and Masonry; anticipate an occult connection or secret liaison. The term last used has probably occurred to you by the will of God; do not forget that it describes a questionable sexual relationship. Be sure, therefore, that Freemasonry is a veil of the worst species of moral licence. You have now reached an important stage in the unmasking of Masonry, and you can sum it as follows: — Freemasonry is the cultus of the Phallus.

If you know anything of ecclesiastical Latin, the words noctium phantasmata may perhaps occur to you, and the whole field of demonology in connection with the Fraternity will open before you. But if you would confine yourself to the region of lubricity, recollect that our first parents went naked till the serpent tempted them, and then they wore aprons. Hence the apron, which is a Masonic emblem, has from time immemorial been the covering of shame. Should it occur to you — vide Genesis — that God made the aprons, dismiss it as a temptation of the devil, who would, if possible, prevent you from unveiling him.

By this time it will be well to recur to the number 9; your chain of reasoning has established that it possesses a horrible significance. Now take the number and follow it through the history of religions by means of some theological ready-reckoner, such as a cheap dictionary by Migne. You will be sure to find something to your purpose — i. Place that significance against the use of that number in Masonry. Repeat this process, picking up anything serviceable by the way, and continue so doing till your volume has attained its required dimensions.

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You will never want for materials, and this is how Masonry is unveiled. There is no exaggeration in this sketch; Mgr. Meurin is indeed by far more fatuous. Will my readers believe their own eyes or my sincerity when I say that the most illustrious of the French Anti-Masonic interpreters, member of the Society of Jesus, and Archbishop of Port Louis, solemnly enjoins us to "remark the No. By thus commenting on a significant number attaching to a real address, situated, as everyone knows, in the most central district of this city, Archbishop Meurin believes that he is not descending from pleasant comedy into screaming farce of interpretation, but that he is acting seriously and judiciously, has a right to look wise, and to believe that he has hit hard!

No person who is acquainted with the Kabbalah, even in its historical aspects, much less the ripe scholar, M. Franck, from whom the materials are derived, will tolerate for a moment the theory that this mystical literature of the Jewish nation is capable of a diabolical interpretation. The reading of Mgr. Meurin may be compared with that of Mirandola, who discovered, not dualism, but the Christian mystery of the Trinity contained indubitably therein, who regarded it with more reason as the bridge by which the Jew might ultimately pass over to Christ, who infected a pontiff with his enthusiasm, and it will be seen that the Catholic Archbishop looks ridiculous in the lustre of his derived erudition.

To insist further on this point is, however, scarcely to our purpose. The Kabbalah does not possess that integral connection with Masonry which is argued by Mgr. Meurin, and if it did, does not bear the interpretation which he assigns it, while his anti-Semitic thesis is demolished with the other hypothesis. But these things are largely outside the question which concerns us most directly. Over and above these points, does the witness whom we are examining contribute anything to our knowledge on the subject of the New and Reformed Palladium, otherwise Universal Masonry? The reply is perfectly clear.

His one source of knowledge is Adolphe Ricoux; by some oversight he has not even the advantage of the rituals published by Leo Taxil. He may, therefore, be dismissed out of hand. The Satanism which he exhibits in Masonry is an imputed Satanism, and as to any actual Devil-Worship he reproduces as true the clever story of Aut Diabolus aut Nihil , which appeared originally in "Blackwood's Magazine," and has since been reprinted by its author, who states, what most people know already, that it is entirely fictitious.

In parting with the writer of "Freemasonry, the Synagogue of Satan," as with a witness whose evidence has broken down, it must be repeated that he has, by his exalted position, elegance of method, and show of learning, been a chief pillar of the Satanic hypothesis. Although the New and Reformed Palladium is said to have been founded so far back as the year , it will be seen that at the close of the year very little had become public concerning it. It is difficult to conceive that an institution diffused so widely should have remained so profound a secret, when the many enemies of the Fraternity, who in their way are sleepless, would have seized eagerly upon the slightest hint of a directing centre of Masonry.

Moreover, an association which initiates ladies is perhaps the last which one would expect to be unknown, for while the essential matter of a secret is undeniably safe with women, it is on condition that they are known to possess it. When the first hint was provided in , Leo Taxil certainly lost no time, and Mgr.

Meurin must have written his large treatise almost at fever speed. On the 20th of November in the same year, another witness came forward in the person of Dr Bataille, who speedily made it apparent that he was in a position to reveal everything about Universal Masonry and diabolism in connection therewith, because, unlike those who had preceded him, he possessed first-hand knowledge. If he had not himself beheld Lucifer in all his lurid glory, he had at least seen his messengers; he was an initiate of most secret societies which remotely or approximately are supposed to connect with Masonry; he had visited Charleston; he had examined the genuine Baphomet and the skull of Jacques de Molay; he was personally acquainted with Albert Pike, Phileas Walder, and Gallatin Mackey; he was, moreover, an initiate of the Palladium.

He was evidently the missing witness who could unveil the whole mystery, and it would be difficult to escape from his conclusions. Finally, he was not a person who had come out of Masonry by a suspicious and sudden conversion; believing it to be evil, he had entered it with the intention of exposing it, had spent ten years in his researches, and now stepped forward with his results. The office of a spy is not usually clean or wholesome, but occasionally such services are valuable, and in some cases there may be certain ends which justify the use of means which would in other cases be questionable, so that until we can prove the contrary, it will be reasonable to accept the solemn declaration of this witness that he acted with a good intention, and that what he did was in the interests of the church and the world.

No one in England would dream of publishing in this form a work which was to be taken seriously, nor am I acquainted with any precedent for it abroad. It is therefore a discreditable and unfortunate choice, but seeing that a section of the clerical press in France has agreed to pass over this point, and to accept Dr Bataille as a credible witness, and seeing also that he has been followed by other writers who must be taken into account and stand or fall with him, we must not regard his method as an excuse for refusing to hear him.

Apart from him and his adherents there is indeed no first-hand evidence for Palladian Masonry. The present chapter will therefore contain a summary of what was seen and heard by Dr Bataille in the course of his researches. In the year , Dr Hacks, who makes, I believe, no attempt to conceal himself under the vesture of Dr Bataille, was a ship's surgeon on board the steam-boat Anadyr , belonging to the Compagnie des Messageries Maritimes , and then returning from China with passengers and merchandise.

On a certain day in the June of the year mentioned, he was to the fore at his post of duty — that is to say, he was extended idly over the extreme length of a comfortable deck-chair, and the hotel flottant was anchored at Point-de-Galle, a port at the southern extremity of Ceylon, and one of the reputed regions of the terrestrial paradise. His numerous commercial voyages had made them well acquainted with each other, but on the present occasion Carbuccia presented an appearance which alarmed his friend; a gaillard grand et solide had been metamorphosed suddenly into an emaciated and feeble old man.

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There was a mystery somewhere, and the ship's doctor was destined to diagnose its character. After wearing for a certain period the aspect of a man who has something to tell, and cannot summons courage to tell it — a position which is common in novels — the Italian at length unbosomed himself, beginning dramatically enough by a burst of tears, and the terrific information that he was damned.

But the Carbuccia of old was a riotous, joyful, foul-tongued, pleasure-loving atheist, a typical commercial traveller, with a strain of Alsatia and the mountain-brigand. How came this red-tied scoffer so far on the road of religion as to be damned? When one of his boon companions had suggested the evil course, he had refused blankly, apparently because he was asked, rather than because it was evil; but he had scarcely regained his home in Naples than he became irreparably initiated.

It would cost francs to enter the 33rd grade of the sublime mystery. Carbuccia closed with this offer, and was initiated there and then across the table, becoming a Grand Commander of the Temple, and was affiliated, for a further subscription of 15 francs annually, to the Areopagite of Naples, receiving the passwords regularly.

Impelled by an enthusiasm for which he himself was unable to account, he now lent a ready ear to all dispensers of degrees; Memphis initiates of Manchester allured him into Kabbalistic rites; he fell among occult Masons like the Samaritan among thieves; he became a Sublime Hermetic Philosopher; overwhelmed with solicitations, he fraternised with the Brethren of the New Reformed Palladium, and optimated with the Society of Re-Theurgists, from whom he ultimately received the veritable initiation of the Magi.

Everywhere lodges opened to him, everywhere mysteries unveiled; everywhere in the higher grades he found spiritism, magic, evocation; his atheism became impossible, and his conscience troubled. Ultimately his business led him to revisit Calcutta, where his last unheard-of experience had overwhelmed his whole being, just eight days previously to his encounter with Doctor Bataille. He had found the Palladists of that city in a flutter of feverish excitement because they had succeeded in obtaining from China the skulls of three martyred missionaries.

These treasures were indispensable to the successful operation of a new magical rite composed by the Supreme Pontiff of Universal Freemasonry and Vicegerent of Lucifer, General Albert Pike. Cet art ne se pratique pas au moyen du feu. Tel est le mode de gestation. Selon Platon, il y a encore deux autres causes : la cause exemplaire et la cause finale. On commence par projeter le cuivre. Voici la mesure du mercure. Essaie, ou bien fais fondre. Tu trouveras dans les temples de Vulcain?

Or ce mot, corrompu par le temps, est devenu petite masse. Phrase inintelligible. Comment cela arrive-t-il? Ces fontes ont lieu en raison de la richesse du minerai. En effet, transforme la nature, dit-il, et tu trouveras ce que tu cherches. En ce qui touche le soufre, quelques-uns se servent du phanos et des appareils semblables, qui ont une base en forme de serpent. Place le gros tube de cuivre au-dessus du matras en terre cuite, qui contient le soufre.

Leur production a lieu comme il suit. En effet, ils ne jouissent pas du bonheur qui vient de celle-ci. Ils ne voient pas que tel artisan est paresseux? On peut fixer le mercure dans le phanos vase et dans des appareils sembla. Il fallait donc que les modernes cherchassent avant tout ces choses. Signes de : Ciel; soleil ou or.

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Terre, ciel. On appelle ainsi la construction en cuivre transmise traditionnellement par Marie. On place le vase de cuivre au-dessus du matras en terre cuite qui contient le soufre. Telle est la fabrication. Or les autres substances sont toutes de la classe des teintures convenables.

Pourquoi faut-il expliquer tout cela []? Ils ne veulent pas que personne puisse comprendre et trouver par leur secours la voie des teintures favorables. Ces teintures ont une nature propre. La sandaraque a aussi une puissance merveilleuse. Il est impossible de traiter autrement la fabrication [] de la composition. II, 14, etc. Voir le serpent Ouroboros , I. II, l. IV, p. Rulandi , p. Les termes du texte sont assez vagues pour comporter ces deux sens. II, p. IX, p. Reitera aquam per distillationem et quod distillabitur serva et ista est simplex; pone sub fimo et ser, va et quod remanebit in fundo cucurbitae, serva seorsim, quia est terra.

Papyrus de Leide, p. Aristote, Physique , IV, ch. Olympiodore, p. Introduction , p. III, xxi , 7. Lexique , p. Le sens de ce symbole particulier est incertain.

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IV, l. Dioscoride, Mat.

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Schneider; Leipzig. Aristote, Gener. Voir page , note 3. V, 84, vers la fin. Le ms. Le Lexique p.