Devil-Worship in France | Page 5

Catholic Churches, and this not as a consequence of importing the vessels of the sanctuary, which are often of trifling value and often left behind. The intention of the robbery is therefore to possess the hosts, and their future profanation is the only possible object. Now, before it can be worth while to profane the Eucharist, one must believe in the Real Presence, and this is acknowledged by only two classes, the many who love Christ and some few who hate Him. But He is not profaned, at least not intentionally, by His lovers; hence the sacrilege is committed by His enemies in chief, namely, practisers of Black Magic. It is difficult, I think, to escape from that position; and I should add that sacramental outrages of this astonishing kind, however deeply they may be deplored by the Church, are concealed rather than paraded, and as it is difficult to get at the facts, it may be inferred that they are not exaggerated, at least by the Church; (b) The occasional perpetration of certain outrageous crimes, including murder and other abominations, in which an element of Black Magic has been elicited by legal tribunals. But these are too isolated in place and too infrequent in time to be evidence for Satanic associations or indications of a prevalent practice. They may therefore be released from the custody of the present inquiry to come up for judgment when called on; (c) The existence of a society of Palladists, or professors of certain doctrines termed Palladism, as demonstrated, inter alia, by the publication of a periodical review in its interests.
M. Huysman's facts, therefore, resolve into acts of sacrilege, indicating associations existing for the purpose of sacrilege, which purpose must, however, be regarded as a means and not an end, and the end in question is to enter into communication with devils. Independently of M. Huysman, I believe there is no doubt about the sacrilege. It is a matter of notoriety that in 1894 two ciboria, containing one hundred consecrated hosts, were carried off by an old woman from the cathedral of Notre Dame under circumstances which indicate that the vessels were not the objects of the larceny. Similar depredations are said to have increased in an extraordinary manner during recent years, and have occurred in all parts of France. No less than thirteen churches belonging to the one diocese of Orleans were despoiled in the space of twelve months, and in the diocese of Lyons the archbishop recommended his clergy to transform the tabernacles into strong boxes. The departments of Aude, Is��re, Tarn, Gard, Ni��vre, Loiret, Yonne, Haute-Garonne, Somme, Le Nord, and the Dauphiny have been in turn the scene of outrage. Nor are the abominations in question confined to France: Rome, Liguria, Salerno have also suffered, while so far off as the Island of Mauritius a peculiarly revolting instance occurred in 1895.
I am not able to say that the personal researches of the French novelist have proceeded beyond the statistics of sacrilege, which, however, he has collected carefully, and these in themselves constitute a strong presumption. M. Huysman is exhaustive in fiction and reticent in essay-writing, yet he gives us to understand explicitly that the infamous Canon Docre of La Bas is actually living in Belgium, that he is the leader of a "demoniac clan," and, like the Count de St Germain, is in frequent terror of the possibilities of the life to come. An interviewer has represented M. Huysman as stating that his information was derived from a person who was himself a Satanist, but the revelations disturbed the sect, and the communication ceased, though the author had originally been welcomed "as one of their own." But it is clear to my own mind that for his descriptions of the orgies which take place at the assemblies of modern black magicians, M. Huysman is mainly indebted to documents which have been placed in his hands by existing disciples of the illumin�� Eugene Vintras, and the "Dr Johannes" of La Bas. Vintras was the founder of a singular thaumaturgic sect, incorporating the aspirations of the Saviours of Louis XVII.; he obtained some notoriety about the year 1860, and an account of his claims and miracles will be found in ��liphas L��vi's Histoire de la Magie, in the same writer's Clef des Grands Myst��res, and in Jules Bois' Petites Religions de Paris. He left a number of manuscripts behind him, recounting his life-long combats with the priests of black magic--a series of fervid narratives which savour strongly of hallucination, but highly picturesque, and in some quarters accepted quite seriously.
In like manner, concerning the existence of Satanic associations, and especially the Palladium, M. Huysman admittedly derives his knowledge from published sources. We may take it, therefore, that he speaks from an accidental and extrinsic