George F Dillon.

War of antichrist with the Church and Christian civilization : lectures delivered in Edinburgh in October 1884 online

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vigorous abhorrence which such proceedings should create.
Often a chuckle of satisfaction has been indulged in by some at
the fiict. The utterances of the * ' advanced " members of the
Masonic Intellectual party in the French Senate excusing
Nihilists, were quoted with a kind of " faint damnation "
equivalent to praise. I have no doubt but in Russia a similar
kind of tender treatment is given to the Fenian dynamitards
employed by O'Donovan Rossa. So long as the leadmg nations
in Europe do not see in these anarchists and desperate miscreants
the irreconcilable enemies of the human race, Paris, completely
as it is Masonic, will afford them a shelter ; and when French
tribunals fine or imprison them, it will be as in Italy with a
tenderness still further exhibited in gaols. The salvation of
Europe depends upon a manly abhorrence of secret societies of
every description, and the pulling up root and branch from
human society of the sect of the Freemasons whose " illuminated "
plottings have caused the mischief so far, and which if not
vigorously repressed by a decided union of Christian nations
will yet occasion far more. Deus fecit nationes sanahiles.
The nations can be saved. But if they are to be saved, it
must be by a return to Christianity and to public Christian usages;
by eradicating Atheism and its socialistic doctrines as crimes
against the majesty of God and ihe well-being of individual men
and nations ; by rigorously prohibiting every form of secret
society for any purpose whatever ; by shutting tlie mouth
of the blasphemer ; by controlling the voice of the scoffer and
the impure in the Press and in every other public expression ;
by insisting on the vigorous. Christian education of children; and, if
they can have the wisdom of doing it, by opening their ears to the
warning voice of the Vicar of Jesus Christ. It is not an expression


of Irish discontent finding a vent in dynamite which England
has most to fear from anarchy. Its value to the Eevolution is
the knowledge it gives to those millions whom English education-
methods are depriving of faith in God, of the use of a terrible
engine against order, property, and the very existence of the
country as such. The dark directory of Socialism is powerful,
wise, and determined. It laughs at Ireland and her wrongs.
It hates, and ever will hate, the Irish people for their fidelity to
the Catholic faith. But it seizes upon those subjects which
Irish discontent in America affords, to make them teach the
millions everywhere the power of dynamite, and the knife, and
the revolver, against the comparatively few who hold property.
This is the real secret of dynamite outrages in England, in
Eussia, and all the world over ; and I fear we are but upon the
threshold of a social convulsion which will try every nation
where the wiles of the secret societies have obtained, through
the hate of senseless Christian sectaries, the power for Atheism
to dominate over the rising generation, and deprive it of
Christian faith, and the fear and the love of God. I hope these
my forebodings may not be realized, but I fear that even before
another decade passes, Socialism Avill attempt a convulsion of the
Avhole world equal to that of France in 1789 ; and that
convulsion I fear this country shall not escape. Our only
chance lies in a return to God ; of which, alas, there are as
yet but little signs amongst those who hold power amongst us.
I mean of course a return to the public Christianity of the past.
To this pass Freemasonry has brought the world and itself.
Its hidden Directory no outsider can know. Events may after-
wards reveal who they were. Few can tell who is or is not
within that dark conclave of lost but able men. There is no
staying the onward progress of the tide which bears on the
millions in their meshes, to ruin. The only thing we can hope to
do, is to save ourselves from being deceived by their wiles.
This, thank God, we may and will do. We can, at least, in com-
pliance with the advice of our Holy Father, open the eyes of our
own people, of our young men especially, to the nature and


atrocity of the evil, that seeing, they may avoid the snare
hiid for them by Atheism. To do this Avith greater effect
we shall now, for awhile, consider the danger as it appears
amongst ourselves. We shall also see what relation it has with
its kind in other countries ; and so we shall take a brief survey of


Freemasonry with Ourselves.

We hear from every side a great deal regarding the
difference said to exist between Freemasonry as it has remained
in the United Kingdom, and as it has developed itself on the
Continent of Europe since its introduction there chiefly,
we must remember, by British Jacobites, in the last century.
It is argued, that the Illuminism of Wieshaupt, or that of Saint
Martin, did not cross the Channel to any great extent ; and that,
on the whole, the lodges of England, Ireland, and Scotland
remained loyal to Monarchy and to religion. There is much
truth in all this. The Conservative character of the mass of
English Freemasons, and the fact, that amongst them were
found the real governors and possessors of the country, made it
impossible that such ?Tien could conspire against their own
selves. But, as I have already shown, the fact that British
lodges have always had intercourse with the lodges of the
Continent,^ makes it equally impossible that some, at least, of the
theories of the latter should not have got into the lodges at this
side of the water. I believe it is owing mainly to this influence

1 A curious proof of this fact is preserved in the records of Dublin Castle,
where, upon a retimi of the members and officers of Freemasonry, as it is with us,
having been asked for by the Government, the names of the delegates from the
Irish Lodges to various continental national Grand Lodges were given. I do not
place much value upon the fact as a means to connect British Freemasoniy with
its kind on the Continent, because the REAL SECRET was, as a nde, kept from
British and Irish Masons. But the intercourse had an immense effect in causing
the vanguard cries of the Continental lodges to find a fatal support from British
Masons in and out of Parliament. These delegates brought back high somiding
theories about "education" without " denominationalism," etc., etc., but they
were never trusted with the ultimate designs of the Continental directoryto destroy
the Throne, the Constitution, and lastly, the very property of British INlasons.
These designs are commimicated only to reliable individuals, who know full
well the REAL SECRET of the sect — and keep it.


over British Freemasons, that so many revolutionary movements
have found favour with our legislators, who are, when they are
not Catholics, generally of the craft. It was through it, that the
fatal foreign policy of Lord Palmerston obtained such support,
even against the conviction and instincts of the best and most
farseeing statesmen of the country, as, for instance, the late
Lord Derby. It was through it, certainly, that the cry for
secular education was welcomed amongst us ; that divorce
and ''liberal" marriage laws came into force, and that attacks
were permitted upon the sanctity of the Sabbath and other
Christian institutions.

Speaking on this latter subject, I must say, that one change
in the habits of the people of England, and Scotland, too, struck
me very forcibly on my return to the United Kingdom after
a long absence. When, some twenty-three years ago, I last
visited these Islands, it was a pleasure — and when one thought
of the desecration of the Sabbath on the Continent, it was a
pride — to witness the state of the streets of our great cities on
Sundays. The shops were as shut up as at midnight. Every
thoroughfare manifested a religious quiet, which reverentially and
most emphatically proclaimed the reign of God in the country.
On my return, I found that a new departure from good, old, holy
customs had commenced, which to me looked anything but an
improvement. I found in London and elsewhere, a multitude of
shops with shutters removed, and goods displayed in the most
tempting profusion, marked for sale, and distracting the
passers-by even more than they could do on a week-day. A
contrivance to keep within the law was introduced in many
cases. It was a kind of iron-rail door-way, which left the full
inside of the shop or store visible ; so that, to all intents and
purposes, the interior was within the turn of a key of being as
much in the way of business as shops of the same kind in Paris.
What prevented business being done, and clerks and assistants
being forced to labour as vigorously on the Sabbath as on any
other day ? The law alone. This, a breath might destroy ; and


piil)lic opinion, already accustomed to the sight of shop ^'indows
open on Sundays, woukl easily become reconciled to the turn of
the key in the iron door. At first this would be only for a few
hours, of course ; but after Avards, just as in Paris, for ever. No
doubt, a large percentage of good, religious shopkeepers avoid
this scandal ; and I hope the public of our cities will make
out these, and patronize them in preference to others, who
put the thin end of the wedge of destruction into our observance
of the Christian sanctity of the Sabbath — an observance which,
in the midst of a world falling fast from God, sustains that great,
divine institution ; and, besides giving time to worship God,
protects the liberties of the poor, and prevents them from again
becoming slaves. The doing away by degrees of the " Lord's
Day" is a favourite aim of Atheism; and it is by resisting
this aim — by resisting all its aims on morality and religion — that
we can hope to sustain the Christianity and the religious
character of this country and its people.^

^The Alta Vendita and the intellectual party in Masonry have for a long time
endeavonred to revive practices which Christianity did away with, and which were
distinctly Pagan. Amongst others they have made every exertion to destroy the
Christian respect for the dead, and every respect for the dead which kept alive in
the living the belief in the immortality of the soul. Death is with man, a powerful
means to keep alive in him a wholesome fear of his Creator, and respect for"
religion. Spiritual writers, following the advice of the Holy Ghost in the
Scriptures, " Remember thy last end and thou shalt never sin,'' always place
before Christians the thought of death as the most wholesome lesson in the
spiritual life. The demon from the beginning tried to do away with this salutary
thought as the most opposed to liis designs. When Eve feared to eat the
forbidden fruit it was because of the terror with which death inspired her. The devil
lied in telling her " No, ye shall not die the death." She believed the liar and the
mm-derer. His followers in the secret societies established by him, and which he
keeps in such unity of aim and action, second his desire to the utmost by doing
away with whatever may keep alive in man the thoughts of his last end and of a
future resurrection, and, of course, of judgment. Weishaupt taught his disciples
to look upon suicide as a praiseworthy means of flymg the horrors of death and
present inconvenience. Cremation, instantly destroying the terrors of corruption
— the death's head and cross bones — the worst featiu-es in mortality, as exhibited in
a corpse, is therefore largely advocated by the secret societies on plausibly de\'ised
sanitary, aesthetic, and economical grounds. But it is a pagan practice, opposed
to that followed ever since the creation of the world by all that had the know-
ledge of the true God in the Primeval, Jewish, and Christian dispensations. The
Revolution in Italy has established at Rome, Milan, and Naples means of cremating
bodies, and advanced Freemasons, like Garibakh, have in their wills, directed that
their bodies shoidd be cremated. A little reflection, however, will show that
neither for rich nor poor, for sanitary, for economical or any other reasons can
cremation be advocated in preference to buiial. For besides the fact that the


But granting that British lodges remain unaffected
by Atheism and Anti-Christianity which, as we have seen?
influence the whole mass of Continental Freemasonry,
would they on that account be innocent ? Could a conscientious
man of any Christian denomination join them ? The question
is, of course, decided for Catholics. The Church forbids
her children to be members of British or any Freemasonry under
penalty of excommunication. The reasons which have led
the Church to make a law so stringent and so serious
must have been very grave. We have seen some at least of
these reasons ; and it is certainly with a full knowledge of facts
that she has decreed the same penalties against such of
her children as join the English lodges as she has against
those who join the lodges of the Continent. Then, though
parsons have become "chaplains" to lodges, Anglicans
generally have shown no sympathy with the Freemasonry of
England. I am not aware that Protestant denominations
assume, or that their members grant them, the power of
making laws which could bind in conscience. If they did
possess such power, many of them, I have no doubt, would

earth which is always the best, safest, and readiest solvent for corruption, may be
had everywhere in abiuidance, and at a safe enough distance from cities if so
desired, there is the fact before us that the Roman poor and slaves, were thrown
into pits to save expense ; while cremation, where practised by the rich, led to
most extravagant expenses and excesses. Christians, when they find plausibly
given, interesting notices of cremation in journals of any kind, may be quite sure
that the writer who writes them is influenced by the secret sect, and these scribes
are found everywhere and find means to ventilate their ideas — misuspected by the
proprietors — sometimes into journals professedly Catholic. They are advocating,
it is thought, a harmless sanitary arrangement not condemned by the Church ;
but they are doing all the while, consciously or imconsciously, the work of the
secret Atheistic sect. As it is with cremation, so it is with the eating of horse-
flesh and other apparently harmless practices advocated by the sectaries solely
because in practice or in theory, discoimtenanced by, or not practised by,
Christians. When in these days, a distinctive anti-Christian custom is seen
advocated without any urgent reason, in the press, now almost entirely in the
hands of members of the sect, and generally Jewish members. Christians may fear
that the cloven foot is in the matter. The cold water, the ridicule, the contempt
thrown upon religious observances, the attempt to rob them of their pm-ely
Christian character, are other methods employed by the sects to loosen the influence
of Christianity. In opposition to these, Christian people should carefidly study to
keep the joy of Christmas, the penitential fasts, the sanctity of Holy Week, the
splendoiu- of Easter, the feasts of God's holy Mother and of the saints — to fill
themselves, in one word, with the Christian spirit of the Ages of Faith.


forbid Freemasonry, as dangerous and evil in itself. But it needs
not a law from man to guide one in determining what is clearly-
prohibited by reason and revelation. Now that which is called
harmless Freemasonry with us, is, besides the evident danger to
which it is exposed, of being made what it has become in the
rest of the world, both sacrilegious and dangerous. If it be only a
society for brotherly intercourse and mutual help, where can be
the necessity of taking for such purposes, a number of oaths of the
most frightful character ? I shall with your permission quote some
of these oaths — the most ordinary ones taken by every English
Freemason who advances to tlie first three degrees of the Craft.
Oaths flir more blasphemous and terrible are taken in the
higher degrees both in England and on the Continent. I shall
also give you the passwords, grips, and signs for these three
main degrees. You can then judge of the nature of the travesty
that is made of the name of God for purposes utterly puerile, if
not meant to cover such real and deadly secresy as that of
Continental Masonry.

The first of these oaths is administered to the candidate
who wishes to become an apprentice. He is divested of all
money and metal. His right arm, left breast and left knee are
bare. His right heel is slipshod. He is blindfolded, and a rope
called a " cable tow," adapted for hanging, is placed round his
neck. A sword is pointed to his breast, and in this manner he
is placed kneeling before the Master of the Lodge, in whose
presence he takes the following oath, his hand placed on a Bible :

"I, N. N., in the presence of the great Architect of
"the Universe, and of this warranted, worthy and ^vorshipful
" Lodge of free and accepted Masons, regularly assembled and
'' properly dedicated, of my own free will and accord, do hereby
" and hereon, most solemnly and sincerely swear, that I will
"always hail, conceal, and never reveal, any part or parts,
"point or points, of the secrets and mysteries of, or belonging
" to, free and accepted Masons in masonry, which have been,
" shall now, or hereafter may be, communicated to me, unless it


" be to a true and lawful brother or brothers, and not even to
" him or them, till after due trial, strict examination, or sure
" information from a well-known brother, that he or they are
" wortliy of that confidence, or in the body of a just, perfect,
" and regular lodge of accepted Freemasons. I further solemnly
" promise, that I will not write those secrets, print, carve,
"engrave, or otherwise them delineate, or cause or suffer them
"to be done so by others, if in my power to prevent it, on
" anything movable or immovable under the canopy of heaven,
" whereby or whereon any letter, character or figure, or the
" least trace of a letter, character or figure may become legible
" or intelligible to myself, or to anyone in the world, so that our
" secrets, arts, and hidden mysteries, may improperly become
"known through my unworthiness. These several points I
" solemnly swear to observe, without evasion, equivocation, or
" mental reservation of any kind, under no less a penalty, on
" the violation of any of them, than to have my throat cut across,
" my tongue torn out by the root, and my body buried in the
" sand of the sea at low water mark^ or a cable's length from
" the shore, where the tide regularly ebbs and flows twice in
" the twenty-four hours, or the more efficient punishment of
" being branded as a wilfully perjured individual, void of all
" moral worth, and unfit to be received in this warranted lodge,
" or in any other warranted lodge, or society of Masons, who
" prize honour and virtue above all the external advantages
" of rank and fortune : So help me, God, and keep me steadfast
" in this my great and solemn obligation of an Entered
" Apprentice Freemason.

" W. M. — What you have repeated may be considered a
" sacred promise as a pledge of your fidelity, and to render it a
'' solemn obligation, I will thank you to seal it with your lips on
" the volume of the sacred law." {Kisses the Bible.)

When the above oath is duly taken, the " sign " is given.
This, for an Apprentice, consists of a gesture made by drawing
the hand smartly across the throat and dropping it to the side.


This gesture has reference to the penalty attached to breaking
tlie oath. The grip is also a penal sign. It consists of a distinct
pressure of the top of the right hond thumb to the first joint
fi'oni the wrist of the right hand forefinger, grasping the finger
with the hand. The pass-word is BoAZ, and is given letter by letter.
There are a number of quaint ceremonial charges and
lectures which may be seen by consulting any of the Manuals of
Freemasonry, and which are perfectly given in a treatise by one
Carlile, an Atheist, who undertook for the benefit of Infidelity to
divulge the whole of the mere ceremonial secrecy of English
Freemasons, in order to advance the real secret of it all, namely,
Pantheism or Atheism, and hatred for every form of Christianity.
The English Freemasons made too much of the ceremonies and
too little of Atheism, and hence the design of real Infidelity to
get the '^ real secret " into English lodges by expelling the
pretended one.

The oath of the second degree, that of Fellow-Craft, is as
follows ; —

" I, IN". N., in the presence of the Grand Geometrician ot
^' the Universe, and in this worshipful and warranted Lodge of
" Fellow- Craft Masons, duly constituted, regularly assembled,
" and properly dedicated, of my own free will and accord, do
" hereby and hereon most solemnly promise and swear that I
'^ will always hail, conceal, and never reveal any or either of the
'' secrets or mysteries of, or belonging to, the second degree of
" Freemasonry, known by the name of the Fellow-Craft ; to
" him who is but an Entered Apprentice, no more than I would
" either of them to the uninitiated or the popular world who are
•" not Masons. I further solemnly pledge myself to act as a
'' true and faithful craftsman, obey signs, and maintain the
" principles inculcated in the fu-st degree. All these points I
" most solemnly swear to obey, without evasion, equivocation, or
'' mental reservation of any kind, under no less a penalty, on
"the violation of any of them, in addition to my former
'^obligation, than to have my left breast cut open, my heart torn


'^ therefrom, and given to the ravenous birds of the air, or the
'' devouring beasts of the field, as a prey : So help me Almighty
" God, and keep me steadfast in this my great and solemn
"obligation of a Fellow-Craft Mason."

After taking this oath with all formality, the Fellow-Craft
is entrusted with the sign, grip and pass-word by the Master,
who thus addresses him : —

" You, having taken the solemn obligation of a Fellow-Craft
" Freemason, I shall proceed to entrust you with the secrets of
•' the degree. You will advance towards me as at your initiation.
" Now take another pace with your left foot, bringing the right
'' heel into its hollow, as before. That is the second regular
'' step in Freemasonry, and it is in this position that the secrets
" of the degree are communicated. They consist, as in the
" former instance, of a sign^ token, and word ; with this difference
" that the sign is of a three-fold nature. The first part of a
"threefold sign is called the sign of fidelity, emblematically to
" shield the repository of your secrets from the attacks of the
" cowan. {The sign is made by pressing the right hand on the
" left breast^ extending the thumb perpendicularly to form a
" square.) The second part is called the hailing sign, and is
*' given by throwing the left hand up in this manner {horizontal
^^ from the shoulder to the elbov-^ and perpendicular from the
' ' elbow to the ends of the fingers, with the thumb and forefinger
'"'forming a square.) The third part is called the penal sign,
" and is given by drawing the hand across the breasts and
" dropping it to the side. This is in allusion to the penalty of
"your obligation, implying that as a man of honour, and a
" Fellow-Craft, you would rather have your heart torn from your
" breast, than to improperly divulge the secrets of this degree.
"The grip, or token, is given by a distinct pressure of the
" thumb on the second joint of the hand or that of the middle
"finger. This demands a word; a word to be given and
" received with the same strict caution as the one in the former
" degree, either by letters or syllables. The word is Jachin.


"As in the course of the evening you will be called on for this
"" word, the Senior Deacon will now dictate the answers you will
" have to give."

The next oath is that of the highest substantial degree in
old Freemasonry, namely, that of Master. Attention is specially
to be paid to the words "or at my own option."

" I, N. N., in the presence of the Most High, and of
'^this worthy and worshipful lodge, duly constituted, regularly
'^ assembled, and properly dedicated, of my own free will and

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Online LibraryGeorge F DillonWar of antichrist with the Church and Christian civilization : lectures delivered in Edinburgh in October 1884 → online text (page 14 of 26)