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"Four persons are cited as having been coadjutors in his own country—his old friend Gallatin Mackey, in honourable memory among masons; a Scotchman named Longfellow, whom some French writers have ludicrously confused with the poet; one Holbrook, about whom there are few particulars; and, finally, Phileas Walder, a native of Switzerland, originally a Lutheran Minister, afterwards said to have been a Mormon, but, in any case, at the period in question, a well known spiritualist, an earnest student of occultism, as were also Holbrook and Longfellow, and, what is more to the purpose, a personal friend and disciple of the great French magus Éliphas Lévi. Albert Pike was himself an occultist, whether upon his independent initiative, or through the influence of these friends I am unable to say. Miss Diana Vaughan, who is one of the seceding witnesses, affirms that it was an early and absorbing passion. However this may be, the New Reformed Palladium was kept most rigidly separate from all other Masonry, the Scotch Rite included; that is to say, no initiate of even the highest grade had, as such, the right or opportunity of entrance into the occult order, which, at the same time, was chiefly recruited, as already stated, from the higher ordinary grades, but the recipients of the new light became silent from the moment that it was imparted. Now, it was exclusively in the Palladian order that Albert Pike and his confidants propagated transcendental religion, as it is said to have been understood by them. In other words, while the Scotch Rite continued to speculate, the Palladium betook itself to magic and succeeded so well that there was a perpetuity of communication between Charleston and the unseen world. It does not appear from the evidence either when or why Albert Pike and his collaborators transferred their allegiance from the God of the sages to Lucifer. The Catholic Church regards all magic as diabolism, and makes or tolerates no mystic distinction. between the black and white departments of transcendental practice, but the specific character of the Palladian cultus is so clearly defined in the depositions that it cannot pass as a presentation of magical doctrine distorted by prejudice. It is almost stripped of correspondence with any existing school of occult teaching, and it is either the true statement of a system founded. by Pike, or the deliberate invention of malice. The thaumaturgic phenomena tabulated in connection therewith are of an extremely advanced kind, including the real and bodily presence of Lucifer at frequent and regular intervals.

When Mazzini died he indicated to Albert Pike a possible successor in Adriano Lemmi, who became in due course the chief of the Executive Department; and when in the fulness of years the pontiff of Luciferian Freemasonry himself passed on to the higher life of fire, which is the Palladian notion of beatitude, and in the peace and joy of Lucifer, the sovereign pontificate itself, after resting for a short period upon incompetent shoulders in the person of Albert George Mackey, was transferred to the Italian; the seat of the Dogmatic Directory was removed to Rome; a split in the camp ensued, inspired by a lady initiate, since famous under the name of Diana Vaughan, and to this we owe most of the revelations. Furthermore, with the death of Albert Pike the cultus of Lucifer is said to have undergone a significant transfiguration. For him the conception of Satan was a blasphemous. fiction, devised by Adonaïte priestcraft to obscure the veridic lustre which inheres in the angel of the morningstar; but this view represented, as it is said, rather the private opinion of the masonic pontiff, impressed by his strong personality on the lodges he controlled, and propagated. by the instruction of his rituals. The more discerning among his disciples regarded it as the besetting weakness of their grand old man, and surreptitiously during his life-time the cultus of Satan pure and simple, that is, of devil-worship, the adoration of the evil principle, as evil, was practised at numerous Palladian centres.

After his death, it is said to have unmasked altogether, and Adriano Lemmi himself is depicted as an avowed Satanist.

Now, I believe it will fairly interpret the feeling of all readers to admit that when the authority of a great church has been brought into operation to crush a great institution by charges which most seriously discredit it—which represent it as diametrically and in all respects opposite in its internal nature to its ostensible appearance—we must by no means make light of the impeachment; we must remember the high position and the many opportunities of knowledge which are possessed by such an accuser; we must extend to that accuser at least the common justice of an impartial and full hearing; à priori considerations of probability and inferences from our previous knowledge, much less from opinions obtained at second-hand, must not be permitted to prejudge a case of so great importance; we must be prepared, if necessary, to admit that we have been egregiously deceived; and if the existence of Palladian Masonry can be proved an undoubted fact, we must assuredly do full honour to the demonstration, and must acknowledge with gratitude that the Church has performed a service to humanity by unveiling the true character of an institution which is imposing on a vast number of well-intentioned persons within its own ranks, who are admittedly unaware of the evil to which they are lending countenance and support. On the other hand, the same spirit of liberality and justice will require that the demonstration in question shall be complete; in support of such terrible accusations, only the first quality of evidence can obviously be admitted.

In the chapters which follow immediately, I shall produce in succession the evidence of every witness who has anything to tell us about Palladism, including those whose experience is of a personal kind and those whose knowledge is derived. Where possible, the testimony of each witness will be weighed as we proceed; what is unconvincing or irrelevant will be dismissed, while that which is important will be carried over to the final summary. In two cases only will it be found necessary to reserve examination for special and separate treatment.


THAT the witnesses of Lucifer are in all cases attached to the Latin Church, whether as priests or laymen, is no matter for astonishment when it is once realised that outside this Church there is no hostility to Masonry. For example, Robison's "Proofs of a Conspiracy" is almost the only work possessing, deservedly or not, any aspect of importance, which has ever been penned by a Protestant or independent writer in direct hostility to the Fraternity. Moreover, Catholic hostility varies in a vanishing direction with distance from the ecclesiastical centre. Thus, in England, it-exists chiefly in a latent condition, "finding little or no expression unless pressure is exercised from the centre, while in America the enforced promulgation of the Humanum Genus encyclical has been one of the serious blunders of the present pontificate as regards that country. 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 150 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 1891 the diabolism identified with Masonry was almost exclusively intellectual. 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. de Ségur, and having reference to a long anterior period. He states that in the year 1848 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. de Ségur, to those of "Pagan mysteries and Manichæan re-unions." Such abominations were, however, admittedly rare, and the story just recited rests on nothing that can be called evidence.

During the years intervening between 1870 and 1891 we may search the literature of French Anti-Masonry in vain for any hint of the Palladium. In 1884 the collaboration. of Louis D’Estampes and Claudio Jaunet 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 1882 this was entirely unknown to Mgr. Fava, who denies all the reputed connection between Templars and Masons, and traces the latter to Faustus Socinus as founder, following Abbé Lefranc in his "Veil raised for the Curious." A mystic and diabolic aspect of the Fraternity is so remote from his mind that in his "Secret of Freemasonry" the Bishop of Grenoble affirms that its sole project is to replace Christianity by rationalism.

The third and concluding volume of Père Deschamps’ great compilation on "Society and the Secret Societies," supports, on the contrary, the hypothesis rejected by Fava.

It recites much old knowledge concerning adoptive lodges, the Illuminés, the Orders of Philalethes, of Martinez Pasquales, and of Saint Martin, on which subjects few writers indeed can say anything that is new; but while specially devoted to the political activity of the Fraternity all over Europe, Deschamps tells us nothing of the conspiracy which produced the New Palladium, though the alleged collaboration of Mazzini gave it a strong political complexion; of Pike nothing; of Diabolism still nothing. I may add that his work claims to be verified at all points.

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