Devil-Worship in France | Page 6

acquaintance, and he is therefore insufficient in himself to create a question of Satanism; he indicates rather than establishes that there is a question, and to learn its scope and nature we must have recourse to the witnesses who claim to have seen for themselves. These are of two kinds, namely, the spy and the seceder--the witness who claims to have investigated the subject at first hand with a view to its exposure, and those who have come forward to say that they once were worshippers of Lucifer, worshippers of Satan, operators of Black Magic, or were at least connected with associations which exist for these purposes, who have now, however, suspended communication, and are stating what they know. In the first class we find only Doctor Bataille; in the second, Diana Vaughan, Jean Kostka, Domenico Margiotta, and Leo Taxil.
Finally, we have, as stated in the preface, some testimony from writers representing the interests of the Latin Church, in a special manner, and speaking with the authority of that Church. The most important of these is the late Archbishop Meurin. At the same time, M. Huysman apart--who occupies much the same quasi-religious position as that which attached a fleeting interest to the personality of Mr W. H. Mallock--all writers and all witnesses are, or assume to be, at the present time, convinced and zealous Roman Catholics.
I have already stated that the purpose of Black Magic is simply and obviously to communicate with devils, and if we interrogate our sources of knowledge as to the object of such communication, it must be admitted that the response is vague. Perhaps the object will best be defined as the reinforcement of human ability by diabolical power and intelligence for the operation of evil along the lines of individual desire and ambition. For the fulfilment of what is good man aspires towards God, and to fulfil evil he attempts to conspire with Satan.
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,