The second experience was at Naples under the roof of Pessina, about half-past ten in the evening, after a Lodge meeting of the Misraïm rite. Then and there, as a matter of cordial good fellowship, the accommodating Imperial Grand Master evoked a devil to give evidence of his actuality to Margiotta, who, in spite of the episode of the goat, still posed as a doubting Thomas. It was managed by means of a whisky-bottle, out of which, after certain invocations and magical ceremonies, a vapour rose mysteriously, and resolved itself into a human figure, wearing a golden crown, with a brilliant star in the middle. According to the picture which accompanies this delicious narrative, the apparition had the wings of a bat and a tail of the bovine class. It was Beffabuc, the familiar of the magician, who begged him to enlighten the sceptic, but the latter, according to the apparition, was protected by a higher power and would never be persuaded to believe in him. Signor Margiotta gives the names of all who were present at the evocation—twelve members of the 33rd degree, to say nothing of Misraïm dignities. I submit, however, that the episode of the bottle would split the rock of Peter, that the absence of Signor Pessina for twenty minutes previous to the performance, eked out with a little ventriloquism, and some Pepper accessories would explain much, and that there is also another hypothesis which I will leave to the discernment of my readers, and to which I lean personally.
Our witness, in any case, would not be a persona grata to the Society for Psychical Research. As he is violent in his enmities, so is he gullible in marvels. His impeachment of Adriano Lemmi must be ruled completely out of court; his thaumaturgic experiences are paltry trickeries; his account of Albert Pike is largely borrowed matter; the magical practices which he attributes to Pessina are derived from the Little Albert and other well known grimoires; the most that follows from his narrative is that certain Italian Masons, probably atheists at heart, pose as partisans of Satan simply to accentuate their derisions of all religious ideas, much after the manner of Voltaire in some of his cynical correspondence. It is a continental form of pleasantry, and an artistic experiment in blasphemy which is taken seriously by the unwise.
I need hardly add that the story of Aut Diabolus aut Nihil, which is accepted literally by Doctor Bataille, is also the subject of reverential belief on the part of Signor Margiotta, and as an illustration of his classifying talent, he terms Adriano Lemmi a Mormon because, having obtained a divorce, he, in the course of time, contracted another marriage. Furthermore, the very strong testimony which Signor Margiotta gives to Dr Bataille, directly by eulogium and indirectly by citation, as also the intimate relations which he maintained with Diana Vaughan, make his value as a witness of Lucifer dependent, to a large extent, upon the credibility of these persons, with consequences which will shortly appear. Lastly, his own personal credibility seems seriously at stake when he talks of “triangular provinces.” He, and those connected with him, can alone explain what that means; they have never existed in Masonry. Mr Yarker, who, he says, is Grand Master of such a province, has never heard the expression. Mr R. S. Brown, Grand Secretary of the Supreme Grand Royal Arch Chapter of Scotland, also denies all knowledge of the one which, according to Signor Margiotta, is located at Edinburgh.
CHAPTER XI
FEMALE FREEMASONRY
Last on the list of our recent witnesses who have had a hand in creating the Question of Lucifer—not actually last in the order of time but the least in importance to our purpose—is M. A. C. de la Rive, author of “Child and Woman in Universal Freemasonry.” He very fairly fulfils the presumption which is warranted by his name; he does not pretend to have come forth from the turbid torrent of Satanism and Masonry which is carrying multitudes into the abyss and effacing temples and thrones in its furious course. He has been content, like a sensible person, to stand on bank or brink and watch the rage and flow. He does not tell us anywhere in his narrative that he is himself a Mason; he has no personal acquaintance with Satan; he has not been guilty of magic, nor has he assisted at a Black Mass. He belongs to a wholly different order of witnesses, and he has produced what is in its way a genuine book, which does not pretend to be more than a careful compilation from rare but published sources, while we can all of us defer to the erudition of a Frenchman who has actually spent on collecting his materials the almost unheard-of space of twelve months. The result is correctly described as “grand in octavo, 746 pages,” and is really an inflated piece of Masonic chronology, exceedingly ill-balanced, but, at the same time, undeniably useful. Beginning with the year 1730 it is brought down to 1894, and it is designed to demonstrate the existence at the present day of “adoptive lodges” wherein French gallantry once provided an inexpensive substitute for Masonry in which ladies had the privilege of participating. One of the most learned and illustrious of French Masonic writers, Jean-Marie Ragon, describes such androgyne or female lodges as “amiable institutions” invented by an unknown person some time previously to the year 1730, under the name of “mysterious amusements,” which appears to describe them exactly, and one cannot be otherwise than astonished at the extraordinary gravity of nervous and well-intentioned persons who ascribe them such tremendous importance. Whereas they are the fringe of Freemasonry, writers like M. de la Rive persist in regarding them as its heart and centre, while it is also in such institutions that he and others of his calibre expect to discover Satanism. A celibate religion ever suspects the serpent in the neighbourhood of the woman. He discovers Satanism accordingly by reading it into handy passages and bracketing interpretations of his own when the text cannot otherwise be worked. Thus he gets oracles everywhere, and to compel Satan he finds the parenthesis quite as useful as the circle of black magic; it is a juggler’s method, but among French anti-Masons it passes with high credit. The question of Female Freemasonry, apart from the Palladian Order, is quite outside our subject; its existence in Spain is a matter of public knowledge, and I have Mr Yarker’s authority for stating that in certain countries, one of which is South America, the Rite of Memphis and Misraïm and the Ancient and Accepted Scotch Rite have both initiated women, the latter up to and including the 33rd degree. No adoptive lodges exist or would be tolerated in England within the jurisdiction of the Grand Lodge, and if it can be shown that the Palladian order initiates English women into Masonic secrets, that is performed surreptitiously and in defiance of our Masonic constitutions. As to the schismatic Grand Orient of France, whatever may be done in secret or devised in public upon this point, is of no importance here, but I should add that little credit, and deservedly, is attached in England to any of the so-called revelations which from time to time come over from Paris.
As regards M. de la Rive, apart from this subject, we are unable to extract from his pages anything that is fresh or informing on the subject of our inquiry. Despite the sensational picture which emblazons the title-page, where a full-length Baphomet is directing a décolletée Templar-Mistress through the pillars Jakin and Bohaz, there is not a single page in the whole vast compilation which shows any connection between Satanism and Masonry until towards the close, when an adroit tax is levied on the still vaster storehouse of Doctor Bataille. The author tells us clearly enough how adoptive Masonry arose, what rites were instituted, what rituals published, what is contained in these, and it is all solid and instructive. His facts, as already indicated, are borrowed facts, but they come from a variety of sources, and original research was scarcely to be expected from a writer against whom the avenues of knowledge are sealed by his lack of initiation. He concludes, however, that Adoptive Masonry is Satanic by intention, and that even the orphanages of the Fraternity are part of a profound and infamous design to ruin the children of humanity and to perfect proselytes for perdition.
The appearance of “Child and Woman in Universal Freemasonry” was hailed with acclamation in the columns of the Revue Mensuelle; it reviewed it by dreary instalments, and when reviewing was no longer possible, had recourse to tremendous citations; as a last effort, it supplied an exhaustive index to the whole work—a charitable and necessary action, for the twelve months’ toil of the author had expired without the accomplishment of this serviceable means of reference. And still, as occasion offers, it gives it bold advertisement.
The quaint methods of previous witnesses are amplified by M. de la Rive. Like Dr Bataille, he tells us that the Order of Oddfellows, though quite distinct from Palladism, is “essentially Luciferian,” but he does not say why or how—instance of demonstrative method. He regards the Jews with holy hatred as chief ministers of Anti Christ, and characterises them as that nation of which Judas was “one of the most celebrated personages”—specimen recipe for the production of cheap odium in large quantities; but what about Jesus the Christ, whom men called King of the Jews? Fie, M. de la Rive! He informs us that Miss Alice Booth, daughter of General Booth, the founder of the Salvation Army, is one of the foremost Palladists of England—instance of absurd slander which refutes itself.