CHAPTER
XXXIII
THE
INTERLOCKING DIRECTORATE
Freemasonry,
as the average mason sees it, teaches brotherhood and many worthy and exalted
principles. It is primarily a charity organization and only good men are
eligible to its ranks. To them the G in the Pentagon means God, but needless to
say, if its teaching were not of a noble idealistic character it would make few
proselytes.
Within
the lodges, and among the members thereof, are members of other rites which the
British Mason is deliberately taught contemptuously to refuse to acknowledge as
Masonic. Many of these are the recruiting sergeants for the secret societies
who make their selection at leisure, choosing only such initiates as seem to
them likely to serve their ends.
Once in
the higher grades, a man who has, too late, been found to be intractable, can
continue to the highest visible point of initiation along the track prepared by
those who mean him to know nothing. All is beautiful, all is noble, he sees
only the best, and forever advertises the goodness of Freemasonry.
Though
in this capacity he may do nothing else, he becomes an important factor in
recruiting.
It is
frequently alleged that no English Mason is permitted to attend a Lodge meeting
of the Grand Orient or of any other so called irregular masonry.
This is
nonsense !
If such
a statement is to be considered, how are we to reconcile the fact that Wm. Wynn
Westcott, an English Mason, appointed Junior Grand Deacon to the Grand Lodge of
England in 1902 and the head of the " Societas Rosicruciana in Anglia
" and " Golden Dawn, " was also the Secretary of the Rite of Swedenborg,
Knight Kadosch in Ancient and Accepted Scottish Rites, Grand Standard Bearer,
Royal Arch, Grand Lodge of England, and Regent of the Illuminati and on
intimate terms with one of its founders, the German, Theodore Reuss 33° 90°
96°.
Among
his other titles, Theodore Reuss included the following : — Magus Supremus in
Mundo of the Esoteric Rosicrucians, Fra. Superior and Outer Head in Mundo of
the Ancient Order of Oriental Templars (O. T. O.); Sovereign Grand Master
General ad vitam of the Ancient Rites of Masonry, Memphis and Mizraim Rites of
Masonry for the German Empire and its dependencies ; Terniasimus Regens of the
I. - . 0.\ ; &*: I:\" 33°, etc., etc.
To
further emphasize the interlocking character of this organization, we print
herewith a partial list of the Masonic offices held by John Yarker, quoted from
an article published in The Equinox Volume X, 1913 under the title : " In
Memoriam ".
May this
end for ever the oft repeated fable of British Masonic isolation !
IN
MEMORIAM — JOHN YARKER
Royal
Grand Commander of the Rose Croix and Kadosch, 1868 to 1874.
Scottish
Rite of 33° (and received certificate dating from 1811), January 27th, 1871.
Admitted
33° of Cerneau Rite and Honorary Member in New York, August 21st, 1871.
Installed
Grand Master, 96° of Ancient and Primitive Rite at Freemasons Hall, London,
October 8th, 1872.
Absolute
Sovereign Grand Master, Rite of Mizraim, 90°, from 1871 down to the present
time.
Received
over twelve patents of 33° of the Supreme Council in various parts of the
world.
Past
Senior Grand Warden of Greece by Patent, July 1st, 1874.
Hon.
Member of Lodge 227, Dublin, 1872, and of various foreign bodies 1881-3. Among
these he received the " Crown of Kether, " admitting to the 5° of the
Grand Lamaistique Order of Light.
In
1882-3 he acted as General Giuseppe Garibaldi's Grand Chancellor of the
Confederated Rites, which he arranged throughout the world.
Hon.
Grand Master of the Sovereign Grand Council of Iberico, October 5, 1889.
Rite of
Swedenborg : In 1876 he was appointed Supreme Grand Master for the United
Kingdom under the Charter of T. G. Harrington, P. G. Master of Craft Grand
Lodge of Canada; Colonel W. Bury M'Leod Moore, Grand Master of Templars, 33°,
and Geo. C. Longley. 33°.
Elected
Imperial Grand Hierophant, 97°, in Ancient and Primitive Rite, November 11,
1902.
Grand
Representative of the Grand Lodge of Germany, 1902-6.
Hon.
Grand Master of the Grand Lodge of Cuba (by patent), January 5, 1907.
Hon.
Grand Master ad vitam of the United Sup. Grand Council of Italy at Firenze, and
of the Society Alchemica, etc., etc., 1910-12.
He also
was interested in many of the concordant orders, and held office in several. He
was appointed President of Sat Bhai of Prag, and was co-sponsor from 1871 to
1912.
Head of
the Rite of Ishmael in England in succession to Dr. Mackenzie and Major F. G.
Irwin.
Chief of
the Red Branch of Eri in succession to Major F. G. Irwin.
High
Priest of the 7th degree of Knight Templar priests, Manchester, revived from
1868 to 1875.
More
over from the correspondence of Theodore Reuss, we find that John Yarker was
also the Delegate from the Supreme Conseil Martiniste de France.
Again we
find that this same Theodore Reuss, above mentioned, seems to become eligible
in the eyes of Wm.
Wynn
Westcott and John Yarker to be the founder of the six Swedenborg Lodges in
Germany, chiefly on the grounds that he was an English Mason!
Presently,
we find that Theodore Reuss, English Mason, is the Delegate of the A. and P.
Rite of Memphis from Spain and Bulgaria to Germany, and from Germany to
England. Later we find him on intimate terms with Papus, the head of the
Martinist order in France.
Turning
to the photostat of a patent which we reproduce we find a document which speaks
for itself. It is signed Theodore Reuss 33° 90° 96°. John Yarker 33° 90° 96°
Franz Hartman 33° 90° 95° and Henry Klein 33° 95°.
In his
testimonial as special War-correspondent, Theodore Reuss includes the following
letter: —
Kaiserlich
Deutsches Konsulat fur Griechenland.
Athenes,
le 10/22 Avril 1897.
Le
Consulat Imperial d' Allemagne pour la Grece requiert par la presente toutes
les autorites militaires et civiles de laisser passer librement le porteur Monsieur
Theodore Reuss, correspondant du Bureau telegraphique des Etats-Unis, et du
Kleines Journal, qui, pourvu d'une letite de recommandation de Son Excellence
le Ministre de la Guerre Mr. Metaxas a Vadresse de Son Altesse Roy ale le
Prince Royal, se rendra a la frontiere lurco-grecque.
Le
Consul General d'Allemagne, (Signed) luders.
While
casually perusing the Masonic Year Book for
1922
(English Grand Lodge), we find on page 522 under the following heading : —
Foreign
Grand Lodges. E. Hemisphere Italy
Grand
Orient of Italy
Grand
Master — Gustavo Canti
Deputy
Grand Master — Carlo de Andreis
Director
of the Grand Secretary's office.
Ulisse
Bacci.
Then,
turning to page 286 of our book, we find that, many years ago, Ulisse Bacci was
one of Adriano Lemmi's most efficient assistants !
All this
belongs to the realm of history and research, but at least, let us base the
future on knowledge of the past and not build the Temple of Solomon on the
ruins of the British Empire !
ASSOCIATIONS
OF THE 16TH CENTURY
CHAPTER
XXXIV
THE
ILLUMINATI OF SPAIN (Founded 1520)
The
Illuminati, a Spanish sect called the Alombrados was founded about 1520.
Ignatius Loyola, while a student at Salamanca (1527), was tried by an
ecclesiastical commission for alleged sympathy with this sect but was acquitted
with an admonition.
See Enc.
Brit, Ninth Edition, Art. Illuminism.
CHAPTER
XXXV
THE
ORDER OF THE JESUITS
(Founded
1541)
We give
the following quotations from the Encyclopaedia Britannica, in spite of its
marked anti-jesuit bias, solely to register certain historical facts, leaving
their interpretation to the personal judgment of the reader. '
"
The Company of the Jesuits was founded by DoiInigo de Loyola (Ignatius Loyola),
a Spanish nobleman and soldier, on April 5, 1541, at the church of Saint Paul
without the Walls, near Rome, under the sanction of the Pope, Paul III.
"
It has six grades. These are novices, scholastics, temporal, coadjutors,
professed of the three vows, and professed of the four vows, the latter two
grades being the only ones which confer a share in the government and
eligibility for the offices of the society. Its head, virtually a
commander-in-chief, is known as The General. He wields absolute power over the
members who are pledged to blind obedience. The General claims his authority
from The Pope.
The
" fourth vow " is one of special allegiance to the Pope promising to
go in obedience to him for missionary purposes whensoever and whithersoever he
may order, — a pledge seriously qualified in practice, however, by the power
given to the general of alone sending out or recalling any missionary.
"
The question has long been hotly debated whether, in addition to these six
avowed grades, there be not a seventh, answering in some degree to the
Tertiaries of the Franciscan and Dominican orders, secretly affiliated to the
society, and acting as its unsuspected emissaries in various lay positions.
This class is styled in France ' Jesuits of the short robe ', and some evidence
in support of its actual existence was alleged during the lawsuits against the
company under Louis XV. The Jesuits themselves deny the existence of any such
body, and are able to adduce the negative disproof that no provision for it is
to be found in their constitutions. On the other hand, there are clauses
therein which make the creation of such a class perfectly feasible if thought
expedient. One is the power given to the general to receive candidates
secretly, and to conceal their admission, for which there is a remarkable
precedent in the case of Francis Borgia, duke of Gandia, afterwards himself
general of the society; the other is an even more singular clause, providing
for the admission of candidates to the company by persons who are not
themselves members of it. ... The general, who should by the statutes of the
society reside permanently at Rome, holds in his hands the right of
appointment, not only to the office of provincial over each of the great
districts into which the houses are mapped, but to the offices of each house in
particular, no shadow of elec- toral right or even suggestion being recognized.
"
The
superiors and rectors of all houses and Colleges in Europe must report weekly
to their provincial on all matters concerning the members of the society and
all outsiders with whom they may have had dealings of any sort. The provincial,
for his part, must report monthly to the general, giving him a summary of all
details which have reached himself. But, as a check on him, all superiors of
houses in his province are to make separate reports directly to the general
once in three months, and further to communicate with him, without delay, every
time any matter of importance occurs, irrespective of any information which the
provincial may have forwarded. Nor is this all; an elaborate system of
espionage and delation forms part of the recognized order of every house, and,
in direct contrast to the ancient indictment and confession of faults in open
conventual chapter, every inmate of a house is liable to secret accusation to
its superior, while the superior himself may be similarly delated to the provincial
or the general.
"
Nor is the general himself exempt from control on the part of the society, lest
by any possible error he be unfaithful to its interests. A consultative council
is imposed on him by the general congregation, consisting of six persons, whom he
may neither select nor remove, — namely, four assistants, each representing a
nation, an admonisher or adviser (resembling the adlatus of a military
commander) to warn him of any faults or mistakes, and his confessor. One of
these must be in constant attendance on him; and, while he is not at liberty to
abdicate his office, nor to accept any dignity or office outside it without the
assent of the society, he may yet be suspended or deposed by its authority “.
There
would seem at first to be an effectual external check provided, however, in the
fact that, while all the officers of the society, except the council aforesaid,
hold of the general, he in turn holds of the Pope, and is his liegeman
directly, as well as in virtue of the fourth vow, which he has taken in common
with the other professed. But such is the extraordinary skill with which the
relations of the society to the papacy were originally drafted by Loyola, and
subsequently worked by his successors, that it has always remained organically
independent, and might very conceivably break with Rome without imperilling its
own existence. The general has usually stood towards the Pope much as a
powerful grand feudatory of the Middle Ages did towards a weak titular lord
paramount, or perhaps as the captain of a splendid host of ' Free Companions '
did towards a potentate with whom he chose to take temporary and precarious
service; and the shrewd Roman populace have long shown their recognition of
this fact [by styling these two great personages severally the ' White Pope '
and the ' Black Pope '. In truth the society has never, from the very first,
obeyed the Pope, whenever its will and his happened to run counter to each
other.
"
The merited odium which has overtaken the Inquisition, usually officered by
Dominicans, has induced the Jesuits, whose own controversial methods had been
different, to disclaim all connexion with that tribunal, and to represent their
society as free from complicity in its acts. But, in truth, it was Ignatius
Loyola himself who procured its erection in Portugal in 1545-6, and F. Nithard,
one of the very few cardinals of the society, was inquisitor-general of that
kingdom in 1655.
"
The first successes of the Indian mission were entirely amongst the lowest
class ; but when Robert de'Nobili, to win the Brahmins, adopted their insignia
and mode of life in 1605, a step sanctioned by Gregory XV, in 1623, the fathers
who followed his example pushed the new caste-feeling so far as absolutely to
refuse the ministrations and sacraments of religion to the pariahs, lest the
Brahmin converts should take offence, • — an attempt which was reported to Rome
by Norbert, a Capuchin, and by the bishop of Rosalia and was vainly censured in
the pontifical briefs of Innocent X in 1645, Clement IX in 1669,Clement XII in
1734 and 1739, and Benedict XIV, in 1745. The ' Chinese rites ', assailed with
equal unsuccess by 9 popes, were not finally put down until 1744, by a bull of
Benedict XIV... By these rites the Jesuit missionaries had virtually assimilated
Christianity to heathenism and their practical reply in opposition to a papal
decree in 1700 was to obtain an edict from the emperor of China declaring that
there was nothing idolatrous or superstitious in the inculpated usages, while
in 1710 they flung Cardinal Tournon, legate of Clement XI, into the prison of
the Inquisition at Macao, where he perished.
Finally,
they disobeyed the brief of suppression issued by Clement XIV in 1773, which
enjoined them to disperse at once, to send back all novices to their houses,
and to receive no more members. It is thus clear that the society has always
regarded itself as an independent power, ready indeed to co-operate with the
papacy so long as their roads and interests are the same, and to avail itself
to the uttermost of the many pontifical decrees in its own favour, but drawing
the line far short of practical submission when their interests diverge. ' The
Jesuit power, much weakened in England by the rise of the Jewish Power with the
advent of Cromwell, persisted nevertheless in its efforts to recapture its
former status in that land. During the reign of James II, it schemed and
intrigued incessantly through its representatives Father St. Germain and his
successor Father Columbiere. After the enactment of the limitation of the
English throne to Protestant succession the Jesuit diplomatists were hard put.
To quote
the Encyclopaedia further :
"
After many difficulties they had succeeded in getting a footing in France,
through the help of Duprat, bishop of Clermont, who founded a college for them
in 1545 in the town of Billom, besides making over to them his house at Paris,
the Hotel de Clermont, which became the nucleus of the afterwards famous
college of Louis-le Grand, while a formal legalization was granted to them by
the states-general at Poissy in 1561. "
From the
Jesuit College at Ingolstadt is said to have issued the sect known as "
The Illuminati of Bavaria " founded by Adam Weishaupt under the guidance
of Nicolai, in 1776. Weishaupt, its nominal founder, however, seems to have played
a subordinate though conspicuous role in the organization of this sect. (See
page 370).
On July
21, 1773, the Pope had abolished the order of Jesuits but Frederic II of
Prussia encouraged and protected them with a view no doubt of using their
political knowledge and skill against the Bourbons, the Hapsburgs and the Pope.
The
well-known authority on theocratic organizations, Heckethorn, writes the
following concerning the Jesuits : '
There is considerable analogy between Masonic and Jesuitic degrees ; and the
Jesuits also tread down the shoe and bare the knee, because Ignatius Loyola
thus presented himself at Rome and asked for the confirmation of the order.
"
Not satisfied with confession, preaching, and instruction, whereby they had
acquired unexampled influence, they formed in Italy and France, in 1563 several
' Congregations ', i. e. clandestine meetings held in subterranean chapels and
other secret places. The congregationists had a sectarian organization, with
appropriate catechisms and manuals, which had to be given up before death,
wherefore very few copies remain. "
To show
the further similarity of the Jesuit- Judaic- Masonic-Gnostic-Brahmin-Illuminati
theology we now quote from a MS. in the library of the Rue Richelieu at Paris
entitled Histoire des congregations et socialites jesuitiques depuis 1563 jusqu'au
temps present (1709).
"
Initiation. — From this, as well as other works, we gather some of the
ceremonies with which aspirants were initiated into the Order. Having in nearly
all Roman Catholic countries succeeded in becoming the educators of the young,
they were able to mould the youthful mind according to their secret aims. If
then, after a number of years, they detected in the pupil a blind and fanatic
faith, conjoined with exalted pietism and indomitable courage, they proceeded
to initiate him; in the opposite case, they excluded him. The proofs lasted
twenty-four hours, for which the candidate was prepared by long and severe
fasting, which, by prostrating his bodily strength, inflamed his fancy, and,
just before the trial, a powerful drink was administered to him. Then the
mystic scene began — diabolical apparitions, evocation of the dead,
representations of the flames of hell, skeletons, moving skulls, artificial
thunder and lightning, in fact, the whole paraphernalia and apparatus of the
ancient mysteries. If the neophyte, who was closely watched, showed fear or
terror, he remained for ever in the inferior degree but if he bore the proof
well, he was advanced to a higher grade.
"
At the initiation into the second degree (Scholastici) the same proofs, but on
a grander scale, had to be undergone. The candidate, again prepared for them by
long fastings, was led with his eyes bandaged into a large cavern, resounding
with wild howlings and roarings, which he had to traverse, reciting at the same
time prayers specially appointed for that occasion. At the end of the cave he
had to crawl through a narrow opening, and while doing this, the bandage was
taken from his eyes by an unseen hand, and he found himself in & square
dungeon, whose floor was covered with a mortuary cloth, on which stood three
lamps, shedding a feeble light on the skulls and skeletons ranged around. This
was the Cave of Evocation, the Black Chamber, so famous in the annals of the
Fathers. Here, giving himself up to prayer, the neophyte passed some time,
during which the priests could, without his being aware of it, watch his every
movement and gesture. If his behaviour was satisfactory, all at once two
brethren, repre- senting archangels, presented themselves before him, without
his being able to tell whence they had so suddenly started up, — a good deal
can be done with properly fitted and oiled trap-doors, — and, observing perfect
silence, bound his forehead with a white band soaked with blood, and covered
with hieroglyphics they then hung a small crucifix round his neck, and a small
satchel containing relics, or what did duty for them. Finally, they took off
all his clothing, which they cast on a pyre in one corner of the cave, and
marked his body with numerous crosses, drawn with blood.
At this point, the hierophant with his
assistants entered and, having bound a red cloth round the middle of the
candidate's body, the brethren, clothed in bloodstained garments, placed
themselves beside him, and drawing their daggers, formed the steel arch over
his head. A carpet being then spread on the floor, all knelt down and prayed
for about an hour, after which the pyre was ecretly set on fire ; the further
wall of the cave opened, the air resounded with strains, now gay, now lugubrious,
and a long procession of spectres, phantoms, angels, and demons defiled past
the neophyte like the ' supers ' in a pantomine. Whilst this farce was going
on, the candidate took the following oath : — ' In the name of Christ
crucified, I swear to burst the bonds that yet unite me to father, mother,
brothers, sisters, relations, friends ; to the King, magistrates, and any other
authority, to which I may ever have sworn fealty, obedience, gratitude, or
service. I renounce... the place of my birth, henceforth to exist in another
sphere. I swear to reveal to my new superior, whom I desire to know, what I
have done, thought, read, learnt, or discovered, and to observe and watch all
that comes under my notice. I swear to yield myself up to my superior, as if I
were a corpse, deprived of life and will. I finally swear to flee temptation,
and to reveal all I succeed in discovering, well aware that lightning is not
more rapid and ready than the dagger to reach me wherever I may be. '
"
The new member having taken this oath, was then introduced into a neighbouring
cell, where he took a bath, and was clothed in garments of new and white linen.
He finally repaired with the other brethren to a banquet, where he could with
choice food and wine compensate himself for his long abstinence, and the
horrors and fatigues he had passed through. "
"
In 1614, there was published at Cracow what purported to be the Secret
Instructions given to members of the Society of Jesus. It is said that
Hieronymus Zahorowski, who had recently severed his connection with the
society, published the book with the co-operation of Count George Zbaraski and
other Polish enemies of the order but the repudiation of the work by the
society is no conclusive evidence of its spuriousness as it has been its policy
from the beginning to deny all discreditable reports and to take the chance of
being proved unveracious. "
It will
suffice to give the headings of the chapters forming the Book of Secret
Instructions of the Society of Jesus. " The Preface specially warns
superiors not to allow it to fall into the hands of strangers, as it might give
them a bad opinion of the Order. The Chapters are headed as follows : — I. How
the Society is to proceed in founding a new establishment. — II. How the Brethren
of the Society may acquire and preserve the friend- ship of Princes and other
distinguished Personages. —
III. How
the Society is to conduct itself towards those who possess great influence in a
state ; and who, though they are not rich, may yet be of service to others. —
IX. Hints to Preachers and Confessors of Kings and great personages. — V. What
conduct to observe towards the clergy and other religious orders. — VI. How to
win over rich widows. — VII. How to hold fast widows and dispose of their
property. — VIII. How to induce the children of widows to adopt a life of religious
seclusion. — IX. Of the increase of College revenues. — X. Of the private
rigour of discipline to be observed by the society. — XI. How ' Ours ' shall
con- duct themselves towards those that have been dismissed from the society. —
XII. Whom to keep and make much of in the society. — XIII. How to select young
people for admission into the society, and how to keep them there. — XIV. Of
reserved cases, and reasons for dismissing from the society. — XV. How to
behave towards nuns and devout women. — XVI. How to pretend contempt for riches.
— XVII. General means for advancing the interests of the society.
"
The intermeddling of this society in the affairs, political, ecclesiastical and
civil, of many countries, is related in numerous works, and repeatedly produced
the suppression and expulsion of the order, though it constantly reappeared
with new names. In 1716 the French army was infested with Jesuitical and
anti-Jesuitical societies. The Parliament of Paris suppressed them in 1762.
"
They were abolished by papal bull in 1773 at the demand of France, Spain,
Portugal, Parma, Naples and Austria. They are, however, still to be found
every-i here, and they hold considerable property in England. A modern writer
justly calls them the ' Black Inter- national. ' "
Historically,
the Jesuits are given credit for the Gunpowder Plot of 1605, fomenting the
Thirty Years war, the encouragement of the aspiration of Mary Stuart which led
to her execution, the Revocation of the Edict of Nantes by Louis XIV, 1685, and
numerous other great events of history.
The
Sanfedesti. was founded at the epoch of the suppression of the Jesuits for the
defence of religion, the privileges and jurisdiction of Rome and the temporal
power of the popes. Their successors were the Calderari, referred to in Chapter
LXX.
The
Generals of the Jesuits have been as follows :
THE
ORDER OF THE JESUITS
1. Inigo
de Loyola (Spaniard) 1541-1556
2. Diego
Laynez (Spaniard) 1558-1565
3.
Francisco Borgia (Spaniard) 1565-1572
4.
Eberhard Mercurian (Belgian Jew). 1573-1580
5.
Claudio Acquaviva (Neapolitan) .. 1581-1615
6. Mutio
Vitelleschi (Roman) 1615-1645
7.
Vincenzio Caraffa (Neapolitan) ... 1646-1649
8.
Francesco Piccolomini (Florentine). 1649-1651
9.
Alessandro Gottofredi (Roman) .. 1652
10.
Goswin Nickel (German) 1652-1664
11.
Giovanni Paolo Oliva (Genoese) Vicar-general and Coadjutor, 1661 ; General
1664-1681
12.
Charles von Noyelle (Belgian) 1682-1686
13.
Tirso Gonzales (Spaniard) 1687-1705
14.
Michael Angelo Tamburini (Moda-
nese)
1706-1730
15.
Franz Retz (Bohemian) 1730-1750
16.
Ignazio Visconti (Milanese) 1751-1755
17.
Alessandro Centurioni (Genoese) .. 1755-1757
18.
Lorenzo Ricci (Florentine) 1758-1775
Vicars-general
a.
Stanislaus Czerniewicz (Pole).. 1782-1785
b.
Gabriel Lienkiewicz (Pole) 1785-1798
c.
Franciscus Xavier Kareu (Pole).
(General
in Russia, 7th Mar. 1801) 1799-1802
d.
Gabriel Gruber (German) 1802-1805
19.
Thaddaeus Brzozowski (Pole) 1805-1820
20.
Aloysio Fortis (Veronese) 1820-1829
21.
Johannes Roothaan (Dutchman).. 1829-1853
22.
Peter Johannes Beckx (Belgian)... 1853-1887
23.
Antoine Marie Anderledv (Swiss).. 1887-1892
24.
Louis Martin (Spanish) 1892-1906
25.
Francis Xavier Warnz (German).. 1906-1914
26.
Vladimir Ledochowski (Pole) 1915-
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