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.
 39 "solar Cock of Abraxos. Lastly it is the Devil of
EXO"TFRIC Dogmatismf and is really the blind force which souls
"must conquer in order to detach themselves from the chains "of
earth ; for if their will does not free them from its fatal "attraction,
they will be absorbed in the current by the same "power which first
produced them and will return to the "central and ETERNAL fire "
The 80 English Luminaries tell us that : " The Egyp"tians sometimes
represented five by a Star having five rays. "This Star represents
God all that is ' pure, virtuous and "good,' when represented with
one point upward ; but when "turned with one point down it
represents EVIL, all that is "opposed to ' good, pure and virtuous,' in
fine it represents "the GOAT OF MENDES." See also ch. XVL In the
"Catholic News" of Preston, Feb 16, 1896, we read. " The true
scholars, whom the Masons in their jargon call profane, because
they are not initiated in the LightHouse of Humanity, the Temple of
the Great Architect, these true scholars tell us that : The Egyptians
had a god they called Mandoo and the Greeks Mendes. It was
habitually represented under the shape of a Goat, for the reason
that this animal is a symbol of the productive energy of Nature,
according to Zablonsky Mendes signifies prolific (fecond). Diodorus
takes Mendes for Osiris, and Herodotus makes him one of the great
gods of Egyptus. On the Mendesian branch of the Nile the goats
were inviolable. In the Temples of Mendes a goat was fed and kept
for abominable purposes. This is one of the symbols of the English
Masons, the Sir Knights and other Esoteric Leaders. Fortunately the
rank and file of the Masonic Craft in England as on the Continent,
ignore the Esoteric meaning of the Goat, or of the Goat's Head and
Legs, Freemasons even in England cannot deny that they have a
Masonic Goat, " adapted and absorbed " in their Craft which has
much in common with the Paganish Goat f)f Mendes of the ancient
mysteries. This Goat, according to the Masons and profane scholars,
is a loathsome brute whethv.r with bones and flesh or without it,
whether a demon or not." It is a disgrace to see even the goats legs
in the arms of some English Lodges ; this fact together with the
Masons' G of Gnosis and Generation in the centre of their blazing
star is a proof that esoteric English ■j^Vii: of Catholic and Christian
Dogmatism.
 40 Masons admit the Gnostic and Phallic doctrines of old. Is
it a rash judgement to accuse SOME of them to resort to the
practices such as that of the Pastos? Are not the Androgyne lodges a
natural outcome of Gnosticism ? CHAPTER XI — NEO-PLATONISM
REVIVED IN ENGLISH MASONRY. Mi I if ! The modern Hermeticism,
Rosicrucianism, Black or White Magic, Pagan Mysticism, Theurgy and
other kindred . Occult Sciences and Arts arc more or less the
offsprings of the old Neo-Platonism. Whether there is or not an
unbroken link between the Neo-Platonic sects, of the third century or
aboMt, and the Masonic sects, the identity of doctrines and practices
cannot be denied, the differences are only accidental, the essence is
the same. R. F. Gould in his History V. II, P. 67, wrote on the
NeoPlatonists : " These philosophers, who, though men of talent,
were "half-dreamers, half Charlatans dissatisfied with the Original
"Platonic doctrine, that the intuitive contemplation of the "Supreme
Deity was the summit of hum- ! felicity, aspired to "a deification of
the human mind. Hence they forsook the "dualistic system of Plato
for the Oriental one of emanation, "v/hich supposed an indefinite
series of spiritual natures de"rived from the Supreme source,
whence considering the "human mind as a link in this chain of
intelligences,they con"ceived that by p.issing through various stages
of purification "it might at length ascend to the first fountain of
intelligence "and enjoy a mysterious union with the Divine nature.
They "even imagined that the soul of man, properly prepared by
"previous discipline might rise to a capacity of holding im"mediate
intercourse with good demons j>nd even to enjoy in "ecstasy an
intuitive vision of God — a point of perfection and "felicity which
many of their great men, such as Plotinus, "Porphyry, Jamblicus and
Proclus were supposed to have ac 
 41 "tually attained. Another striking feature of this sect was
"their hatred and oppositions to Christianity, which induced "them to
combine all important tenets, both theological and "philosophical,
Christian or pagan, into one system, to con"ceal the absuruities of
the old paganism by covering it with a "veil of allegory and by
representing the heathen deities as "so many emanations from the
Supreme Deity, while in the "hope of counteracting the credit which
Christianity derived "from the exalted merit of its Founder, the purity
of the lives "of His followers, and the weight which must necessarily
at"tach to authentic miracles, these philosophers affected, and
"PROBABLY FELT, the Utmost purity and even asceticism, "and by
studying and practicing the MAGICAL or THEURGIC "arts sought to
raise themselves on a level with our Saviour "himself Lastly, for the
purpose of supporting the credit of "Paganism against Christianity
they palmed upon the world "many spurious books under the names
of Hermes, Orpheus ' and other celebrated but shadowy
personages." * "On the whole, if we can conceive, — which I admit
to be "difficult — our modern spiritualists to be possessed of real
"talent, and to be animated by but mistaken enthusiasm, "working
together for a special purpose, and with a decided "objection to
imposture, we shall be able to form a pretty fair "notion of this
famous sect. Neo-Flatonism did not survive "the reign of Justinian
and in fact received the COUP DE"GRACE at the hands of that
emperor." " Some scattered and vague reminiscences may have
"come down indirectly through the philosophy of the Jews to "the
middle ages, but the direct influence must have been "very slight, or
more probably NIL as will be evident when "we consider the almost
total ignorance of Greek, in which "language their works were
written. At the revival of learn"ing, however, they were eagerly
caught up, especially the "supposed works of Hermes Trismegistus."
The champion of English Masonic godliness treating the same
subject says : -f"The Neo-Platonists were practically the inheritors of
"the Magian Wisdom of Egypt, Greece and Rome, and the ♦The
learned Woodford, remarked Gould, whilst admitting that a great
deal of nonsense has been written about the Hermetic origin of
Freemasonry stoutly contends that "the connection, as between
Freemasonry and Hermeticism has yet to be explained. (Kennings
Cyclopedia, S. V. Hermes.) •^Introductory essay on the Esoteric
literature by A. E. Waite.
 42 I 1 1 1 1 I ' "mystical works of Hermes Trismegistus
which were the pro"duct of this period of Alexandrian illumination,
were no "mere inventions of a semi-Christianized sage, but probably
"embodied the traditional secrets and cosmic theories of a "very
considerable antiquity. The Central doctrine of the "high theurgic
faith, professed by the Grand Masters of A lex"andrian philosophy
was that by means of certain invocations, "performed solemnly by
chaste, sober, abstinent and mentally "illuminated men, it was
possible to come into direct com"munication with those invisible
powers which fill the "measureless distant between man and God. A
divine ex"altation accompanied this communication with the superior
"intelligences of the universe, and man entered into a temporal
"participation of deific qualities, while the power and wisdom "thus
acquired submitted many Hierarchies of spiritual be"ings to the will
of the Magus." " The proscription of the old pagan cultus and the
bitter "and continual persecution of all professors of secret and
"magical arts, which took place in the reign of the INFAMOUS
"Emperor Constantine, and was continued by Valentinian,
"Theodosius, and other shining-lights of imperial Christianity, "did
not eradicate polytheism or destroy the adepts. The old "religion and
the old theurgic art took refuge in remote places; "they were
practised in stealth and in silence, and thus were ' presumably
originated many of those mysterious secret "societies which
perpetuated the traditions of the Magi "through the whole period of
the Middle A\ges, and in numer"ous magical rituals betray their
connection with Neo~Platon"ism." " The proscription of the magic
and paganism was event"ually followed by the proscription and
persecution of the "Jews, who, in like manner, were reduced to
practice their "religious rites in secret, and whose Oriental
vindictiveness "was frequently roused to frenzj' by their intolerable
suffer"ings and humiliations. Professors of Kabbalistic arts, firm
"believers in the virtues of invocations and verbal formulae, "and
addicted from time immemorial to every species of "superstitious
practices, they directed their mystic machinery "to do injury to their
enemies, and the infernal magic of the "Middle Ages, with its
profanation of Christian mysteries, "ITS BLACK MASSES and impious
invocations, is, in part at "least, their creatio,\" " Thus Mediaeval
occultism was essentially of a composite
 •'character. It borrowed, on the one hand, from the
Rabbini"cal wisdom of Israel, and, on the other, from Pagan sources,
"The crusades made it subject to Arabic influence, which was
"definitely increased by the spread of alchemical notions "from east
to west, while from the debris of every vanished "cultus which in
barbaric times had ever flourished among the "Teutonic and Celtic
nations was built up the mythology of "nature-spirits, the elfin world,
and the strange doctrines con"cerning elementary intelligences."
CHAPTER XII— KABALLISM IN ENGLISH FREEMASONRY. John
Toland, l'ame DAMNEE of the associated crowd of Free-thinkers and
Free-Livers, who prepared the way to the ESOTERICISM ot the
Grand Lodge of England, in his Pantheisticon, p. 40, says : " Nothing
is lost in the Universe ; things are only chang"ing places"
Consequently although creation out of nothing "be not admitted by
the Hebrew Kabbalists and the other "philosophers we may
nevertheless say that all things are "created in that sense that they
move away from the Infinite "already passed and come nearer to the
Infinite of the future "and although the movement is ETERNAL as
well as the "number of the things which are moved, nevertheless
there is "not a movement and not a thing which is eternal, each
thing "is made anew." This passage is translated from French writers
quoting Toland,* and could be confirmed by many quotations from
the English Masonic writers. For the present a few will sufiice.-f"
According to Jewish tradition, the Kabbala passed from "Adam over
to Noah, and then to Abraham, the friend of "God, who emigrated
with it to Egypt, where the patriarch "allowed a portion of this
mysterious doctrine to ooze out. *I..ES SociETES Secretes par N.
Dechamp, Paris, Oudin Freres 1881. — Mgr. 4 Meurin La Franc
Maconnerie Synagogue de Satan. ■}"R. F. Gould, The History of
Freemasonry, vol. 11, p. 233 ante p. 64.
 44 "I It was in this way that the Egyptians obtained some
"knowledge of it, which has probably served as the founda"tion of
authc>rity upon which the passage in ' Old Charges ' "relating to
Abraham was originally inserted.* The mysti"cal philosophy of ihe
Jews is thus referred to in an essay bound "up with, and forming
part of the ' Book of Constitutions,' "1738: The Cahalist, another
SECT, dealt in hidden and "mysterious ceremonies. The Jews had a
great REGARD for "this SCIENCE, and thought they had made
uncommon dis"coveries by means of it. They divided their
knowledge into "SPECULATIVE' and 'OPERATIVE.' David and
Solomon, "they say, were exquisitely skilled in it, and nobody first
pre'sumed to commit it to ' WRITING '. But (what seems most "to
the present purpose) the perfection of their skill consisted "in what
the Dissector calls ' Lettering of it ' -f- or b\ ordering "the letters of a
word in a particular manner.";^ The Text Book of Advanced
Freemasonry, printed at Bangor, 1873, gives an important extract
from the "Freemason Quarterly Magazine " as follows : " If it be
asked for what good are the superior degrees "cultivated ? We might
answer, thai as to personal benefits, "the opportunity to do good and
communicate, to practice all "the Masonic virtues as well as enjoy all
the pleasures of "fellowship and society — so far as these are
considered within "the sphere of Masonic acquirements of any
Brother — the "original working degrees of Ancient Craft Masonry
will for "him suffice. Only to one who wishes to attain a more
ex"tensive knowledge of, and become fully accomplished in, the
"religious, philosophic and chivalric departments of our Order "as
they were cultivated in the different ages of the world "gone by, as
well as at the PRESENT DAY, would we recom"niend initiation into
the higher degrees He only will be "competent to appreciate the
honor and privileges attached tDr. Giiisburg, The Kabbala, p. 65, p.
84. ♦Moreover when Abraham and Sarah his wife went into Egypt
and there taught the vn sciences unto the Egyptians and he had a
worthy scholler. (Scholar) — Grand Lodge Manuscript no. 4. ■f"A. E.
Waite in " His Digest of the Writings of E. Levi," gives a sample of
Lettering. " According to the initiates of the Kabbala, the word or
speech, constitutes entire revelation and hence the principles of the
science must be sought as the signs which composes the primitive
alphabet. Herein is one letter which has generated all others and this
is JOD. There are two mother letters in mutual but analagous
oppositions— ALEPT aud MEM. There are seven double letters."
JConstitutions, p, 37 ; Appendix, p. 221. II
 45 "to them, who possesses DISPOSITION and ARILITY to
study "the deeper and higher Mysteries of the Kabala, and will not
"rest satisfied un^il he has discovered a satisfactory solution "to
every Masonic Problem, and can in every case explain "DE QUO
FAHULUM NARRATUR, who can thoroughly under"stand the MORAL
mysteries as well as those of art and "sciences which our legends
unfold, and who has a laudable "ambition to participate in the most
exalted sphere, with con"genial associates, in that subtle communion
and fraterniza"tion which genuine SUBLIME FREEMASONRY is
peculiarly "calculated to afford." — Freemasons Quarterly Review.
Here again we meet the two classes of Masons, the EXOTERIC who
have not the disposition and ability to study the deeper and higher
Mysteries of the Masonic Kabala. and the ESOTERIC who have the
necessary disposition and ability to do it The writer or compiler of
the book, in the introductory remarks he gives p. 191, upon THE
ROSE CROIX, confirms what we have seen in Toland and the Book of
Constitution. "At or about the period of the Masonic revival and
ex"citement in the early part of the xvillth century, there was "felt a
desire for a deeper research into the Arcana of Free"masonry, and a
thorough examination of the ESOTERIC "doctrines of the Order. The
more ardent and brilliant minds "of Europe determining to explore
the Kabala, and Superior "grades of Masonry for the exclusive
propagation of the "mysteries, as yet so little known to them,
embracing the "Historical, I'hilosophical and > liivalric. With this
purpose "in view, attempts were made to establish separate and
dis"tinct organizations, wherein the sublime truths might be
"revealed and cultivated." " Nearly all these projects were
ephemeral, and were out"lived by their projectors, while the " Rite of
Perfection " "the germ of the organization of the Ancient Accepted
"Scottish Rite — based upon the pure principles of Masonry, "and the
elucidation of the Occult Mysteries, containing 25 "degrees —
gradually approached development." In the history by the 80
Masonic Luminaries we read p. 104 : "When we critically examine
the rituals of all the de"grees, from the Entered Apprentice to the
Master in " Blue "Masonry," and all the succeeding degrees from
whatever rite "they may have been derived, we discover in the
forms, the
 46 ' I , "language, and the secret words, " everything has
been taken "from the Hebrew. Every word is KAHALISTIC, What
then "is the inference ? The Kabalists were the inventors of the
"Rituals of the ORIGINAL degrees by elaborating upon the "legends
of the First Three." " We have no space to devote to a proper critical
exatn"ination of this subject, and must leave it for future explorers
"to demonstrate." Archbishop L. Meurin has done it in his " La Fkanc
Maconnkkie, Synagoc.uk 1)K Satan." — We read, again, at the end
of p. 105 : " The Third Degree, the Royal Arch and the Select of "27,
are all designed to imitate the Ancient Mysteries, and "from the
Hebrew character manifested in them we have "thought thf.'v were
the result of the Kabalistic works which "were much studied during
the last ceniury in Europe fi"'Ti "the middle to the close of which
there were invented and in"troduced MANY HUNDRi:ii degrees to
elaborate the legends. "Of all these degrees noi, have survived
except such as could "contribute to the advancement inicllectually
and morally of "the Fraternitv." Mr A. E. Waite the champion of
English Masonic innocence and purity, wrote :* " The Kabbalah does
not possess that integral connec"tion with Masonry, which is argued
by Mgr. Meurin, and if "it did, does not bear the interpretation which
he assigns to "it." He had said in the page previous : " No person
who is acquainted with the Kabbalah, even "in its historical aspect,
much less the ripe scholar, M. A. "Frank, from whom the material are
derived, will tolerate for "a moment the theory that this mystical
literature of the "Jewish nation is capable of a diabolical
interpretation — it "will be seen that the Catholic Archbishop looks
ridiculous "in the lustre of his derived erudition." The Mystico-
Magician champion of the English Masonry has, to say the least, LA
MEMOIRE COURTE ; the passage we have quoted in the previous
chapter XI, from his ESSAY ON THE ESOTERIC LITERATURE is a
contradicting assertion to the present one. The profanation of the
(Christian mysteries, the Black Mass show that the "Jews' literature
is capable of diabolical interpretations." Another passage quoted in
the ♦Devil worship in France, p. 95. I
 47 next, chapter XII, will show more plainly that Waite
looks more than ridiculous in the lustre of his contradictory erudition.
If Mr. Frank, a friend of the Kabbala tries to give to it what he thinks
to be a philosophical interpretation, he does not deny the popular
le^cndcs of which Judaism has been very prolific — rrcs-fecond T.
Antonini in La France Chretienne, 31 Aout, 1S97, says : " Bien qu'
incomplete, son etude qui est faite de tres bonne "foi et avec talent,
pernict dc comprendre que les F". F., Mac, "unt pris dans la Kabbale
ce qu'un Israelite honnete reprouve "et voudrait supprimer." His
study made with talent and good faith, let us understand how the
Hrother Masons have token out from the Kabbala what an honest
Israelite reproves and wishes to suppress Our transcendentalist,
unable to refute the Archbishop, forgot that ridicule is no argument
and plunged himself overhead iiito the ludicrous deep. The real
truth, says R. F. Gould, VOL. II, p. 65, as far as we can ascertain is
briefly as follows . " The Jews, like other Oriental, and indeed, many
"Western nations, had from the most remote period their "secret
doctrines and mysteries. It was only Christianity "which laid open the
whole scheme of salvation to the mean"est,* and therein showed
more conclusively than by any "other possible proof its Divine Origin
It had no strange "mysteries that it feared to disclose to the eye of
the world, "and, secure in its immeasurable majesty, it could not be
"derogatory to stoop to the meanest of creation. When the "Sects of
the Es^enes and Therapeutes v/ere formed, foreign "tenets and
institutions were borrcwed from the Egyptians "and the Greeks, and
in the form of allegorical interpretations "of the law, were admitted
into the Jewish mysteries. These "innovations were derived from the
Alexandrian schools "where the Platonic and Pythagorean doctrines
had already "been much altered from being mixed with Orientalism.
"The Jewish mysteries thus enlarged by the addition of "heathen
dogmas, were conveyed from Egypt to Palestine, "when the
Pharisees, who had been driven into Egypt under "Hyrcanus,
returned to their own country. From this time *The P. G. Deacon
notwithstanding, the scheme of Salvation has been open to the
highest as to the meanest alike before as well as after the coming of
Christ ; since Christ came, the graces and means for Salvation are
more abundant than before for the meanest or highest.
 48 iii. 1 "the Cabbalistic mysteries continued to be tauc^ht
in the Jevv"ish schools, till at length they were aciultcratccl by
peripate"tic doctrines and other tenets which sprang up in the
Middle •'Ages.and were particularly corrupted by the [jrevalcnce of
the "Aristotelian philosophj'. The Cabbala itself inay be divided "into
three portions, the THKOKKTICAL, which treats of the "highest order
of Metaphysics, that relating to the Divinity and "the relations of the
Divinity to man ; KNKIMATICAL consist"ing of certain synnbolical
transpositions of the words or "letters of the Scriptures, fit for the
amusement of children ; "and the PRACTICAL, which professed to
teach the art of "curing diseases and performing other wonders by
means of "certain arrangements of sacred letters and words. "
Without wearying my readers with a long account of "the Cabbalistic
doctrincs,-|* which would be as useless and "unintelligible to them
as they probably were to the Jews "themselves, I shall content
myself with givingas brief a sum"mary as possible of the common
tenetsof the Oriental, Alex"andrian and Cabbalistic systems, first
premising that the "former is evidently the parent of the two latter.
All things "are derived by emanation from one principle. This
principle "is God, From Him a substantial power immediately
pro"ceeds which is the image of God and the source of all
"subsequent emanations This second principle, sends forth "by the
energy of emanation, other natures, which are more "or less perfect,
according to their different degrees of distance "in V't scale of
emanation, from the first source of existence, "ana which constitutes
the different worlds or orders of beings, "all united to the Eternal
I*ower from whi' h they proceed. "Matter is nothing more then the
most remote effect of the "emanative energy of the Deity. The
Material World re"ceives its form from the immediate agency of
powers far "beneath the first source of being Evil is the necessary
"effect of the imperfection of Matter. Human souls are "distant
emanations from the Deity and after they are liberfHere is a sample
taken from Waite's Digest : " For the Kabbalistic, God is therefore
the Supreme Power or Crown (Keter) which rests on immutable
Wisdom (Chocmah) and on Creative Intelligence (Binah) ; in Him are
Beneficence (Chesed) and Justice (Geburah) which are the Ideal of
Beauty (Tiphereth). In Him also are Activity ever Victorious (Nelzah)
and the great Etetnal Rest (Hod. His will is a continual Procreation
(Jesod) and His Kingdom (Malchuth) is the immensity peopled by-
vrorlds. These ten psalmary notions attached to the ten first
characters of the primeval alphabet, signifying at once numbers and
principles constitute — the ten Sephiroth."
 49 "atcd from their material vehicle, will return, through
various "stages of purification to the fountain whence they first
"proceeded." A. E. Waite in his Introductory Essay to the Magical
writings of C. Vaughan says : " The Hermetic and Kabbalistic writings
are both in "great part devoted to the Mystical History of Creation, to
"which the evolution of humanity is considered rigorously "parallel in
virtue of the magical doctrine of correspondence. "The Kabbalistic
books, in addition to this, treat largely of "pneumatology, of the
IIIKRARCHY AND ( l.ASSIFICATION OF "SPIRITS, the CIRCULAR
progression of the soul, its nature, "origin, destiny, the DlvlNli
progress of the ROYAL INTEL"LECTUAL ESSENCE from star to star
and from sun to sun "through the endless chain of existetice, and of
the highest "problems o( transcendental p. ychology . . . . An
important "division of the Kabbala is devoted to practical magic and
"may be described as at once THE SOURCE AND SYNTHESIS "OF
ALL THE EXISTING RITUALS from the days of the "Enchyridion, NOT
EXCEPTINC those of the black art, which "are simply PERVERSIONS
OF NORMAL AND LAWFUL MACilC." CHAPTER XIII-THE
ROSICRUCIANISM, OR HERMETICISM, IN ENGLISH MASONRY. God
In imi) ? i" ^e the jrious pnpal snsity In first rs and In the HISTORY
by the 80 modern Luminaries we read, page 869 : "Like many secret
fraternities, that of the Rosicrucians "had a mystic beginning. Its
connection with the Institu"tion of Freemasonry is entertained by
few" — we would rather say BY MANY — "nor were the societies
known as the "Rosy Cross, the Royal Order of Scotland, and the
Rose "Croix of common origin" ;. . As societies they had different
organizations, but the object, aim, doctrine and practices were
nearly the same ;
 50 they sprung from the same f Icrmcticism and other
occult arts. "... .The history and legends of the society are
infatu"ating. To one who could bring himself to believe in its "wonder
stories, the subject would be all-absorbing That its "seductive
doctrines swept over portions of Europe in the "seventeenth century
is not surprising." — Indeed there is nothing surprising that the
same siiDUCTIVE DOCTKINE.S are sweeping all over the English
world in the latter end of the XlXth Century. Under more modern
expressions and FORMULAS, the doctrine and practices are the same
; the dressing is somewhat different but the nature is alike, as is the
case with the fashionable women of the XVI Ith and of the XlXth
century, the dress may differ but women in all times uere and are
women. "The subjects for research and discussion, embraced "within
its scope, were numerous and diversified. Among "them were : The
ability to procure silver, gold and platinum "from baser metals ; to
di.ssolve gold into an oleaginous or "liquid substance that would
produce a NEVER FAILING "LIGHT, and to exercise other similar
occult powers in the "material world. These were the PHYSICAL
objects in view. "The higher search was to discover that which would
cure "the ailments of the body, relieve its pains, renew and make
"more enjoyable the powers pos.sesscd by mankind, and fur"ther
the attainment of the universal medicine known as the "ELIXIR
VITAE or the potable form of the PRAETERNATURAL "MENSTRUUM,
which, if discovered, might prolong life in"definitely. ."'• "Within the
boundary of the abstruse sciences, common "to the Rosicrucians
were : Hermeticism, magnetism, chem"istry, astrology, astronomy
and philosophy ; to which, by "the evil-minded, was added Magic, or
the 'Black Art.* "Hy the powers obtained through those discoveries,
nature "would be placed AT DEFIANCE by him, or rather, should it
"not be said, IT WOULD BE SO ASSISTED AS TO APPROXIMATE
"PERFECTION AND MORTALITY WOULD PUT ON IMMORTAL"ITY.
Who can well conceive a community fully believing "in the power of
avoiding pains and 'ILLS THAT LIFE IS HEIR " *TO,' and the
penalties of nature and of an indefinite pro"longation of lift ?
Granted such a power and grasp if "possible, the consequences."
Bro. F. R. Gould notes — Vol. II., p. iio: "Hermeticism
 5« " — as a generic term — now represents what in the
seventeenth "century was styled ROSK'RUCIANISM. Writers of the
two "centuries preceding oui vn constantly refer to HKRMETICK
"learning, science, philosophy or mysteries ; but the word "
'Hermeticism,' which signifies the same thing, appears to "be of
recent coinage." Although the Grand Deacon of Flngland seerns to
opine that the Hermetic influence on Masonry was very light, he
nevertheless admits that : "A connection between the two bodies,
the Society of "Freemasons and the impalpable Fraternity of the
Rosie "Cross, has been largely believed in by writers both within
"and without the pale of the craft, and in a certain sense — for
"Hermeticism and Rosicrucianism are convertible terms — "still
remains an article of faith with two such learned "Masons as
Woodford and Albert Pike In the opinion "of Mr. Pike : 'MEN, WHO
WERK ADEl'TS IN THE HERMETIC "'PHILOSOPHY, MADE THE
CEREMONIALS OF THE BLUE " '(craft) DE(;rep:s.' Mackey says :
'Higgins, Sloane, " 'Vaughan and several other writers, have asserted
that " 'Freema.sonry sprang out o*" Rosi-Crucianism. But this is *' 'a
great error.* This writer however, after the publica"tion of his
'Encyclopedia' wheeled round to an opposite con"clusion, owing to
the influence produced on his mind by a "book called the 'Long
Livers,' original In- printed in 1722. "R. F. Gould remarks, p. 123 :
'The theor) of the small but, '"I believe, increasing school who
believe in Hermeticism as " 'a factor in the actual development of
Freemasonry may " 'be thus shortly stated — • ." "'I. That an
Hermetic Society existed in the world, "'whose palpable
manifestation was that of the Rosicrucian " 'Fraternity. " '2. That
mystic associations, of which noted writers " 'like C. Agrippa formed
part, are to be traced at the end of " 'the XVth century, if not earlier,
with their annual ASSEM" 'BLIES, their secrets and mysteries, their
signs of recognition " 'and the like. " '3. The forms of Hermeticisms
— of OCCULT INVOCA" 'TIONS — are also MASONIC, such as the
sacred Delta, the " 'Pentalpha, the Hexagram, Solomon's Seal, the
point within " 'a circle. '"4. The so-called 'magical alphabet,' as may
be seen " 'in Barret's 'Magics,' is identical with the square characters
 52 I i; t h 1! i' !i i!i;. II'' • li:' 'Sir " 'which have been used as
Masons' marks at certain epochs " 'and are a part of so-called
Masonic cyphers. "'5. [General Conclusions]— Hermeticism is prob"
'ably a channel iti which the remains of the Archaic mys" teries and
magical knowledge lingered through the " 'consecutive ages.
'"Freemasonry, in all probability, has received a portion "of its newer
symbolical formulae and emblematical types '"from the societies of
Hermeticism.' " J. W. John Yarker said* : "I may point out that
Ash"mole makes the London Revival of Freemasonry and the "occult
Rosicrucian system, with which he was connected, as ''both taking
place in i686." Hro. Yarker finds in the phraseology of the LONG
LIVERS, a summary of the sjmbol ism and history given in the three
degrees of Templar, Templar priest and Royal Arch, which degrees he
considers date from the year i686 and to synchrcnize with the
Revival of Masonry and Rosy Crucianism. The History by the 8o
Luminaries supplies us with the following information : "The modern
and present existing society of Rosi"crucians was instituted through
the inception and influence "of R. Wenthworth Little, of England,
who, in his searches "in Germany, came upon the remnants and
outline of an old "association, which he resurrected and rehabilitated
in order "to create a literary organization, retaining the forms, titles
"and numbers of the degrees, so far as might be subservient "to his
purposes, which were defined as follows : To create a "base for the
collection and deposit of archaeological and his"torical subjects
pertaining to Freemasonry, SECRET SOCIE"TIES IN GENERAL, and
interesting provincial matter ; to "inspire a greater disposition to
obtain historical truth and "to displace errcr, to bring to light much in
relation to a "CERTAIN CLASS OF SCIENTISTS AND SCHOLARS and
the re"sult of their life labors THAT WERE GRADUALLY dying away
"in the memories of men." A. E. Waite, Devil Worship, p. 33, remarks
that : . .. "By the year 1825 a variety of circumstances had
com"bined to suspend transcendental activity and the connection "
— (of magico mysticism) — with Masonry ended, but the "present
revival of mystic thought is rapidly picking up the "links of the
broken chain ; SECRETLY or UNOBTRUSIVELY ♦The Freemason-,
Tan. i and 29, 1881.
 53 "the spirit of transcendentalism is working within the
Fra"ternity, and the bogus question of Lucifer is simply a hostile "and
unscrupulous method of recognizing that ffict. If "Masonry and
mysticirm could be shown in the hii'torical "world to be separated b}'
the great .'•ea, the CONSANc;uiNiTY "OF THEIR INTKNTION would
remain, which is more impor"tant than external affinity and they are
sisters by that bond. "But they have not been so separated, and on
either "side there is no need to be ashamed of the connection. "With
all the brethren of the Fraternity 'WE ALSO DO BE"'LIEVE in the
RE.SURRECTION ok HIRAM and regard the "Temple as 'AN EDIFICE
immediately REALISABLE, FOR "'WE REBUILD IT IN OUR HEARTS.'
We also adore the "Grand Architect, and offer our intellectual
homage to THE "DIVINE CIPHER which is IN THE CENTER OF THE
SYMBOLIC "STAR ; and we believe that some day the Mason will
recog"iiize the Mystic. He is the heir of the great names of "antiquity,
the philosophers and hierarchs, and the spiritual "kings of old ; he is
the line of Orpheus and Hermes, of the "Essenes and the Magi. And
all those illustrious systems "and all the splendid names, with which
Masonry has ever "claimed kindred, belong absolutely to the history
of "mysticism." To the eyes of an orthodox Latin Christian these
remarks of A. E. Waite are the most damning information which
proves the Mystico-Magic Luciferianism to be rampant in the English
Masonry, and it will appear more and more clearly that the object of
the SOCIETAS ROSICRUCIANA ANGLICA is to promote this Magico-
.Mystic Luciferianism. For that purpose in less than 40 years, it
spread all the v/orld over. The 80 luminaries show it to us when they
say : •■. ■'■ "The title of a supreme organization in a nation is that
"of High Council ; the subordinate bodies are known as "colleges.
"High Councils exist in England, Scotland, Ireland, "Greece, Africa,
China, India, Canada and the United States. "The number of colleges
and their adherents are few. The "institution cannot be a popular
one, but is es.sentiallv an "exclusive one. The number of officers of a
High Council "are eighteen, consisting of a Supreme Magus, a Senior
and "Junior Substitute Magus, Treasurer, Secretary, seven An"cients
and six subordinate officers. There are only (1890) "but six colleges
in the United States, the principal officer of
 Pr hi «'^ i '':' ' 1 1 , ; : 1 1 1 i , 1 i 1 ( 1 1' . jii 1 ; 1' 1 i 1 54
"each being known as Chief Adept. The Modern Rosicrucian "Society
was instituted about the year 1875." On this most important society
let us quote the testimony of a genuine British Luminary, Bro. F. J.
VV. Crowe, of Marsden, Torquay. In his HANDBOOK for the Master
Mas >ns he ranks the ROSY CRUCIAN SOCIETY as a SEMIMasonic
Order : "The Rosicrucian Society is founded on the rights and
"ceremonies of the mediaeval 'Brethren of the Rosy Cross,' "whose
history has given rise to so much discussion. Little "however of its
working is communicated to out.«!iders, but its "members devote
themselves to study and research into the "ancient mysteries, and its
nine degrees are conferred only on "Master Masons, and strictly by
merit. . . .The late Earl of "Bective, M. P., was Hon. President of the
High Council, and "Dr. W. Wynn Westcott, is the Supreme Magus,
whose office "is at 376 Camden Road, London N." Bro. Crowe gives
some slight information on another semi-Masonic order in England,
that of the ORDER OF THE Secret Monitor ; then he states positively
: "There are some other so-called Masonic Degrees which "are
worked in England, which we do not consider it neces"sary to name,
but we may assure our Brother that we have "given a complete list
of the LEGITIMATE degrees as now "recognized, and that all others
are spurious and worthless." Now, according to Bro. Crowe's
s'latement the Rosicrucia.' Society of England is a "semi-Masonic
order, one on the "H$i 1" all legitimate degrees as now recognized ;"
how then could A. E. Waite state in his Devil Worship that : "Its "sole
connection with Masonry is that it only initiates Masons ". . . . It is
Masonic only in its name.'-' If, as stated by Bro. Crowe, "little of its
working is communicated to outsiders ;" if, as confirmed by the 80
Luminaries, "this institution is "es.sentially an exclusive one," why
could we not apply to A. E. Waite the compliment he addressed to
Taxil, per his Diana, "he speaks falsely of a body concerning which
he is in "complete ignorance," neither more nor less complete than
that of Waite ? It may be A E. Waite is a Fra., Magus, Fraternitatis
Rosae Crucianai, of course in a Tran.scendental disguise. We cannot
say. At all events in his Devil Worship he speaks with an affirmative
presumption worthy of a Supreme Magus Rosicrucian, well informed
on Rosicrucian matters. Bro Crowe and ihe 80 Luminaries inform us
that : m
 " 55 of a that "The Rosicrucian Society is founded on the
rites ?nd cere"monies of the mediaeval 'Brethren of the Rosy Cross,'
the "modern and present existing society was instituted . . . .upon
"the remnant and outline of an old association, which he
"resurrected and rehabilitated — retaining the forms, titles and
"number of degrees." Was A. E. Waite deceived or deceiving when
he wrote : "It does not claim' nor possess a connec"tion with the
original Rosicrucion Fraternity. It does not "attribute antiquity to the
rituals which it uses." Phi ! A. E. Waite and his would-be NO
DIABOLUS. The first in this plot is Lucifer. Surely if Waite and Taxil
were in the same bag we would not open it to choose between
them. Again, Waite craftily affirmed that the "members" of the
English Rosiciucian Society "are required to believe in the
"fundamental principles of the Christian doctrines." Is not that a
diabolically deceptive stratagem ? This worthy disciple and facile
admirer of Thomas Vaughan, Eliphas Levi ET ALIBI ALIORUM
EJUSDEM FARINAE, must be aware that he transcends the masses
of the Freemasons and of the profane public, who ignore that he
means the Christianity of man, not that of the Gospel and of the
Apostles. He is himself a believer in "a virgin spirit of most ineffable
loveli"ness ; the logos, the protogonos, Mimra-Daya, Word of God
"by whose spiritual agency the whole spiritual universe was
"developed, fashioned, beautified and preserved through "whom he
can go upward to the divinity and can ascend to "the invisible
elements of his own undying pneuma." Verily A. E. Waite transcends
abuve the ordinary mortals. Unfortunately for h's readers he keeps
misleading them, as, for instance, when he says : "It is not a society
of Occultists, "though like innumerable other bodies it counts
Occultists "among its brethren." We have no doubt that there are
commercial, judicial, military, ecclesiastical and other bodies — but
not innumerable— which count Masons and Occultists among their
members, but not exclusively and which are not Occultist societies.
We would not dream of calling them Masonic, nor semiMasonic, nor
Occultist. But the Rosicrucian Society of England is an Occult Society,
because it is an old Occultist Society resurrected and rehabilitated,
retaining the forms, the titles and number of degrees of the old
Occultist fraternity, it is founded on the rites and ceremonies of the
Occultistic Mediaeval Brethren of the Rosy Cross ; its members
devote
 SC' I1 1 ...l I themselves to study and research into the
ancient mysteries which were mostly occult ; the work of the
modern Rosicrucian, like that of the medi.tval, is not communicated
to outsiders ; in this XlXth as in the XVIth and XVI Ith centuries the
Rosicrucian's object is to brinj^ to light the occult sciences when
they were dying away ; with the modern Rosicrucians as with the
former ones their fraternity is almost impalpable, occult and
essentially exclusive. The craftiness of A. E. Waite is surely mystico-
magical. We wonder, though, he did not discover that Adolphe
Ricoux was a NOM DE PLUME, as was that of Leo Taxil, in use by the
same Togand. If he wishes to find it out to his own satisfaction he
may apply for information to La Franc Maconnerie Demasquee, 8 rue
Francois ist, Paris. In dealing with other subjects A. E. Waite tries to
be easy, COUL.'VNT, somewhat fair and pleasant, but when you
touch the Rosicrucians, especially its Supreme Magus or Magician,
W. Wynn Westcott, he gets fierce, gives blows right and left, right
and wrong. Evidently the Rosicrucian Society of modern magi or
magicians is LE POINT FAIBLE of the English Masonry, they cannot
defend the craft against the accusation of Luciferianism. If they have
not the Black they have at least the White Luciferianism. Only those
who are unconscious of the Lucifer they worship can avoid the
epithet of Satanists. ,:.'■'.■-,' V U. CHAPTER XIV— TWO KINGDOMS.
Leo XIII, in his encyclical letter HuMANUM GENUS, April 24, 1884,
speaks of two cities in this wise . "After the human race had, by the
malice of the devil, "separated itself miserably from God, the Creator
and Giver "of heavenly gifts, it was divided into two different and
op"posing parties, one of which zealously combats for virtue and
"truth, the other for those things that are opposed to truth and
"virtue. The one is the Kingdom of God on earth, namely, "the true
Church of Jesus Christ, to which those that desire "from their souls,
and in a manner conducive to salvation to