It must, however, be observed that modern devil-worship, as exposed by its French experts, has two aspects, corresponding to the distinction already laid down in my preface. There is (a) devil-worship pure and simple, being an attempt to communicate with evil spirits, admitting that they are evil; (b) the cultus of Lucifer, star of the morning, as distinguished from Satan, on the hypothesis that he is a good spirit. It will be seen very readily that the essence of diabolism is wanting in the second division, namely, the Satanic intention, so that it belongs really to another category, though the classification may be accepted for the moment to prevent dispute at the beginning of a somewhat complex inquiry. The first division is, in any case, Satanism proper, and its adepts are termed Satanists; those of the second division are, on the other hand, Luciferians, Palladists, &c. The two orders are further distinguished as unorganised and as organised diabolism. The cultus of Satan is supposed to be mainly practised by isolated persons or small and obscure groups; that of Lucifer is centralised in at least one great and widespread institution—in other words, the first is rare and sporadic, the second a prevalent practice. We accordingly hear little of the one, while the testimonies which have been collected are concerned exclusively with the other. It is possible, in fact, to dismiss Satanism of the primary division in a few words, because materials are wanting for its history. It is founded on orthodox Christianity; it acknowledges that the devil is a lost angel, but it affirms that the God of the Christians has deceived His believers, has betrayed the cause of humanity, has exacted the suppression of the nature with which He Himself has endowed it; they have therefore abandoned a cruel and tyrannical Master, and have gone over in despair to His enemy.
Satanism of the second division, its principles and its origin, will be described in the second chapter.
CHAPTER II
THE MASK OF MASONRY
The identification of the cultus of Lucifer with devil-worship pure and simple is not, as we have seen, at first sight an entirely just proceeding, but at the same time it is inevitable. As already observed, the source of all our knowledge concerning Modern Diabolism exists within the pale of the Catholic Church; the entire literature is written from the standpoint of that church, and has been created solely in its interests. Some of that literature has been put forth with the special marks of high ecclesiastical approbation, and to some this guarantee is wanting, but the same spirit informs the whole. To insist on this point is important for many reasons which will become apparent at the close of our enquiry, and for one which concerns us now. It is impossible for the Catholic Church to do otherwise than brand the cultus of Lucifer as identical with that of Satan, because, according to her unswerving instruction, the name Lucifer is an equivalent of Satan, and, moreover, the Luciferian cultus is so admittedly anti-Christian that no form of Christianity could do otherwise than regard it as a worship of darkness and evil. While, therefore, the adoration of a good principle under this discredited name may in one of its aspects be merely an error of judgment, and not the worship of a devil, apart from other facts which destroy this consideration, we must all agree that from the standpoint of Christian and Latin orthodoxy the Luciferian is a diabolist, though not in the sense of the Satanist.
The doctrine of Lucifer has been tersely described by Huysman as a kind of reversed Christianity—a Catholicism à rebours. It is, in fact, the revival of an old heresy founded on what we have most of us been accustomed to regard as a philosophical blunder; in a word, it is a Manichæan system having a special anti-Christian application, for while affirming the existence of two equal first principles, Adonaï and Lucifer, it regards the latter as the god of light and goodness, while the Christian Adonaï is the prince of darkness and the veritable Satan. It is inferred from the condition of the world at the present time that the mastery of the moment resides with the evil principle, and that the beneficent Deity is at a disadvantage. Adonaï reigns surely, as the Christian believes, but he is the author of human misery, and Jesus is the Christ of Adonaï, but he is the messenger of misfortune, suffering, and false renunciation, leading ultimately to destruction when the Deus maledictus shall cease to triumph. The worshippers of Lucifer have taken sides in the cause of humanity, and in their own cause, with the baffled principle of goodness; they co-operate with him in order to insure his triumph, and he communicates with them to encourage and strengthen them; they work to prepare his kingdom, and he promises to raise up a Saviour among them, who is Antichrist, their leader and king to come.
Such is the doctrine of Lucifer according to the testimony of witnesses who have come out from his cultus; it is not an instruction which à priori would seem likely to commend itself to a numerically powerful following, but the society which is concerned with its propagation is affirmed to have spread over the whole world, and to be represented in all its chief cities. It is that which we have already found mentioned by M. Huysman as possessing a demonstrated existence and being a proof positive of modern Satanism, namely, the Palladian Order. Having broadly ascertained its principles, our next course is to discover its alleged history, and here it is necessary to admit that it is a matter of some difficulty to place the position in such an aspect that it will be a tolerable subject for inquiry among readers in England. The mystery of modern Diabolism and the Cultus of Lucifer is a part of the mystery of Masonry as interpreted by an Anti-Masonic movement now at work in France. The black magic, of which we hear so much, involves a new aspect of the old Catholic Crusade against the Fraternity of the Square and Compass, and by the question of Lucifer is signified an alleged discovery that Masons diabolise.
Now, we are all well acquainted with the historical fact that the Latin Church has long been hostile to Masonry, that popes have condemned the order, and have excommunicated its initiates. Having regard to the position of the brotherhood here in England, most of us have been content to infer in this respect that the ripe old age of the Church is passing into a second childhood; some, however, have concluded that there may be more in Continental Freemasonry than meets the English eye, and here the Church herself comes forward to assure them that the fraternity abroad is a hotbed of political propaganda, and is responsible for the most disastrous revolutions which have perplexed the modern world; that it is actually, as the exploded Robison described it, a conspiracy against crowned heads; and that it is at the present time the most potent, most secret enemy which checkmates and hinders herself.
It is now further affirmed that behind the Masonry of to-day—here in England posing as a benefit society, and political or not upon the Continent, but everywhere disclaiming any connection with a religious propaganda—there is affirmed to be another Masonry, of which the ordinary Mason knows nothing, secretly directing the order, and devoted to the cultus of Lucifer. This organisation, which has sprung up within recent years, is largely, though not exclusively, recruited from Masonry; it works through the powerful Masonic apparatus, and, according to the evidence which has been put in, it has obtained a substantial and masterful control over the entire Fraternity. It has focussed the raw material of Masonic hostility towards the Catholic Church; as it is anti-Christian in religion, so is it revolutionary in politics; and once more, it is called the Palladian Order.