George F Dillon.

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

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" 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
" degree of a Master Mason, to anyone in the world, unless it
" be to him or them to whom the same may justly and lawfully
" belong ; and not even to him or them, until after due trials,
" strict examination, or full conviction, that he or they are
" worthy of that confidence, or in the bosom of a Master Mason's
" Lodge. I further most solemnly engage, that I Avill keep the
" secrets of the Third Degree froju him who is but a Fellow-Craft
" Mason, with the same strict caution as I will those of the Second
" Degree from him who is but an Entered Apprentice Freemason :
"the same or either of them, from anyone in the known world,
" unless to true and lawful Brother Masons. 1 further solemnly
" engage myself, to advance to the pedestal of the square and
'• compasses, to answer and obey all lawful signs and summonses
"■ sent to me from a Master Mason's Lodge, if within the length
" of my cable-tow, and to plead no excuse except sickness, or the
" pressing emergency of my own private or public avocations.
" I furthermore solemnly pledge myself, to maintain and support
" the five points of fellowship, in act as well as in word ; that my
" hand given to a Mason shall be the sure pledge of brotherhood ;
that my foot shall traverse through danger and difficulties, to
unite with his in forming a column of mutual defence and
^' safety ; that the posture of my daily supplications shall remind
me of his wants, and dispose my heart to succour his distresses





" and relieve his necessities, as far as may fairly be done without
" detriment to myself or connexions ; that my breast shall be
" the sacred repository of his secrets, when delivered to me as
" such ; murder, treason, felony, and all other offences contrary
" to the law of God, or the ordinances of the realm, being at all
" times most especially excepted or at my own option : and
" finally, that I will support a Master Mason's character in his
'^ absence as well as I would if he were present. I will not
" revile him myself, nor knowingly suffer others to do so ; but
"will boldly repel the slanderer of his good name, and strictly
" respect the chastity of those that are most dear to him, in the
" persons of his wife, sister, or his child : and that I will not
" knowingly have unlawful carnal connexion with either of them.
''I furthermore solemnly vow and declare, that I will not
" defraud a Brother Master Mason, or see him defrauded of the
"most trifling amount, without giving him due and timely
*' notice thereof ; that I will also prefer a Brother Master Mason
" in all my dealings, and recommend him to others as much as
" lies in my power, so long as he shall continue to act honourably,
"honestly and faithfully towards me and others. All these
" several points I promise to observe, without equivocation or
" mental reservation of any kind, under no less a penalty, on the
" violation of any of them, than to have my body severed in two,
" my bowels torn thereout, and burned to ashes in the centre,
" and those ashes scattered before the four cardinal points of
" heaven, so that no trace or remembrance of me shall be left
" among men, particularly among Master Masons : So help me
" God, and keep me steadfast in this grand and solemn obligation,
*■ being that of a Master Mason,"

'' A long ceremony, in which the newly-made Master is made
"to sham a dead man and to be raised to life by the Master,
" grasping, or rather clawing his hand or wrist, by putting his
" right foot to his foot, his knee to his knee, bringing up the
" right breast to his breast, and with his hand over the back.
'' This is practised in Masonry as the five points of Fellowship."


Then the Master gives the signs, grip, and pass- word, saying :
'^ Of the signs, the first and second are casual, the third is
" penal. The first casual sign is called the sign of horror, and
" is given from the Fellow-Craft's hailing sign, by dropping the
" left hand and elevating the right, as if to screen the eyes from
" a painful sight, at the same time throwing the head over the
" right shoulder, as a remove or turning away from that sight.
"It alludes to the finding of our murdered Master Hiram by the
" twelve Fellow-Crafts. The second casual sign is called the
" sign of sympathy or sorrow, and is given by bending the head
" a little forward, and by striking the right hand gently on the
'' forehead. The third is called the penal sign, because it alludes
"■ to the penalty of your obligation, and is given by drawing the
*' hand across the centre of the body, dropping it to the side,
" and then raising it again to place the point of the thumb on
" the navel. It implies that, as a man of honour, and a Master
" Mason, you Avould rather be severed in two than improperly
" divulge the secrets of this Degree. The grip or token is the
"first of the five points of felloAvship. The five points of
" fellowship are : first, a grip with the right hand of each other's
" wrist, with the points of the fingers : second, right foot parallel
" with right foot on the inside : third, right knee to right knee :
" fourth, right breast to right breast : fifth, hand over shoulder,
" supporting the back. It is in this position, and this only,
" except in open lodge, and then but in a whisper, that the
" word is given. It is Mahabone or Macbenacii. The former
" is the ancient, the latter the modern word."

I have here given an idea of the principal ceremonies used
in making English Freemasons. I could not in the space I
have allotted to myself, enter, as I would wish to do, upon
other features of its ridiculous rites and observances, many of
which' in still higher degrees, get a gradually opening. Atheistic
and most anti-Christian interpretation. But it will sufiice for
my purpose to bring one fact under your observation. In the
ceremonies accompanying initiations, many charges are made to


the candidates and lectures and catechisings are given. In these,
in the highest degrees, the real secret is gradually divulged in a
manner apparently the most simple. For instance in the degree
of the Knights Adepts of the Eagle or the Sun, the Master in
his charge describing the Bible, Compass, and Square, says : —

" By the Bible, you are to understand that it is the only
" law you ought to follow. It is that which Adam received at
" his creation, and which the Almighty engraved in his heart.
" This law is callednatural law, and shows positively that there
•' is but one God^ and to adore only him without any sub-division
'' or interpolation. The Compass gives you the fliculty of
"judging for yourself, that whatever God has created is well,
" and he is the sovereign author of everything. Existing in
" himself, nothing is either good or evil, because we understand
" by this expression, an action done which is excellent in itself,
" is relative, and submits to the human understanding, judging
'' to know the value and price of such action, and that God, with
" whom everything is possible, communicates nothing of his will
'^ but such as his great goodness pleases ; and everything in the
" universe is governed as he has decreed it with justice, being
'• able to compare it with the attributes of the Divinity. I
'^ equally say, that in himself there is no evil, because he has
" made everything with exactness, and that everything exists
''^according to his will ; consequently, as it ought to he. The
" distance between good and evil, with the Divinity, cannot be*
" more justly and clearly compared than by a circle formed with
" a compass : from the points being reunited there is formed an
" entire circumference ; and when any point in particular
'^ equally approaches or equally separates from its pointy it is
'' only a faint resemblance of the distance between good and
" evil, which we compare by the points of a compass forming a
" circle, which circle., when completed, is God ! "

From this it will be clear, to what the so-called veneration
for the Bible and for religion comes to, at last, in all Freemasonry.
From apparent agreement with Christianity it ends in Atheism.


In the essentially Jewish symbolism of Masonry, the Trinity
is ignored from the commencement, and God reduced to a Grand
Architect. The mention of Christ is carefully avoided. By
degrees the Bible is not revelation at all — only the laws written
on the heart of every man by the one God — the one God, yet,
however, somewhat respected. But in a little while, we find the
'' one God " reduced to very small dimensions indeed. You may
judge for yourself by the Compass that God exists in himself,
" therefore " — though it is hard here to see the therefore —
" nothing is either good or evil." Here is a blow at the moral
law. Finally, " God " spoken of with such respect in all the
going before degrees is reduced to a nonentity ''^ which circle
" wlien completed is God.'' This is a perfect introduction on
Weishaupt's lines to Weishaupt's Pantheism.

But the theories of Masonry however developed, do less
practical mischief than the conduct it fosters. The English,
happily for themselves, are, in many useful respects, an eminently
inconsistent people. The gentry amongst them can join
Freemasonry and yet keep, in the most illogical manner possible,
their very diluted form of Christianity. It has been otherwise
with the more reasoning Continental Masons. They either
abandon the Craft or abandon their Christianity. But the
morality inculcated by Freemasonry has done immense damage
in English-speaking countries nevertheless. The very oath
binding a Master Mason to respect the chastity of certain near
relations of another Master Mason, insinuates a wide field for
licence ; and Masons, even in England, have never been the most
moral of men. It leads them, we too well know, to the neglect of
home duties, and it leads them to an unjust persecution of outsiders,
for the benefit of Craftsmen — a matter more than once com-
plained of as injurious in trade, politics, and social life. I need
not call to youi' mind what mischief — what foul murder — it has
led to in America. I prefer to let Carlile, the Infidel apologist
of dark Masonry, speak on this point. He says : —

"My exposure of Freemasonry in 1825 led to its exposure


'' in the United States of America ; and a Mason there of the
" name of William Morgan, having announced his intention to
" assist in the work of exposure, was kidnapped under pretended
" forms and warrants of law, by his brother Masons, removed from
" the State of New York to the borders of Canada, near the falls of
''Niagara, and there most barbarously murdered. This happened
" in 1826. The States have been for many years much excited
^' upon the subject ; a regular warfare has arisen between Masons
" and anti-Masons ;— societies of anti-Masons have been formed;
'' newspapers and magazines started ; and many pamphlets and
" volumes, with much correspondence, published ; so that, before
'' the Slavery Question was pressed among them, all parties had
" merged into Masons and anti-Masons. Several persons were
*' punished for the abduction of Morgan ; but the murderers were
*' sheltered by Masonic Lodges, and rescued from justice. This
"was quite enough to show that Masonry, as consisting of a
"secret association, or an association with secret oaths and
" ceremonies, is a political and social evil."

" While writing this, I have been informed that individual
" members of Orange Lodges have smiled at the dissolution of
" their Lodges, with the observation, tliat precisely the same
" association can be carried on under the name of Masonry. This
" is an evil that secret associations admit. No form of anythino- of
" the kind, when secret, can protect itself from abuses • and
" this is a strong reason why Masonic associations should get rid
'•of their unnecessary oaths, revise their constitutions, and throw
" themselves open to public inspection and report. There is
" enough that may be made respectable in Masonry, in the
"present state of mind and customs, to admit of scrutinising
" publicity."

The question of the death of Morgan, and other unhappy
incidents in the history of Freemasonry in the United States, are
very fully treated by Father Miiller, C.SS.R. Yet, strange to say,
notwithstanding anti-Masonic societies being formed extensively
in the Great Republic, and the horror created by the murder of


Morgan, there is no part of the world where Masonry flourishes
more than in America. I believe it will yet become the greatest
enemy of the free institutions of that country. I am willing to
admit, however, that Freemasonry has, thank God, made little
progress amongst Catholics in Ireland, or Catholics of Irish birth
or blood anywhere. This is true, and the same may be said of
millions of Protestants who have not joined Masonry. But the
evil is amongst us for all that, and it is necessary that we
should know what it is and how it manifests itself.

We know too, that besides the movements which Masonry
has been called upon to serve by means of Masonic organs,
and resolutions inspired by Atheism, and advocated by its
hidderi friends scattered through British lodges, there have been
at all times, at least in London, some lodges affiliated to
Continental lodges, and doing the work of Weishaupt. Of this
class were several lodges of foreigners and Jews, which existed in
London contemporaneously with Lord Palmerston, and which
aided him in the government and direction of the secret societies
of the world, and in the Infidel Revolution which was carried on
during his reign with such ability and success. In the works of
Deschamps, a detailed account will be found of several of these
high temples of iniquity and deadly, anti-Christian intrigue.
But, besides, Masonry of any description — and every description,
for reasons already stated, even the most apparently harmless, is
positively bad — bad, because of its oaths, because of its associa-
tions, and because of its un-Christian character, there were
other societies formed on the lines of Illuminated Masonry under
various names in Great Britain, and especially in Ireland, of
which I deem it my duty while treating of the subject to speak
as plainly as I possibly can. The most notable amongst these is —




From the establishment of Illuminated Masonry, its
Supreme Council never lost sight of a discontented population
in any part of the earth. Aspiring to universal rule, it carefully
took cognizance of every national or social movement among the
masses, which gave promise of advancing its aims. It was thus
it succeeded with the operative and peasant population of France,
so as to accomplish the first and every subsequent revolution in that
country. The letters of the Alta Vendita and of Piccolo Tigre
especially, have carefully had in view the corruption of the
masses of working men, so as to de- Christianize them adroitly,
and fit and fashion them into revolutionists. Now amongst all
the peoples of the earth, those who most impeded Atheistic
designs, were the Catholics of Ireland. Forced to leave their
country in millions, they brought to Scotland, to England, to the
United States, to Canada, to the West Indies, to our growing
Colonies — all empires in germ — of Australia, and as soldiers of
England, to India, Africa and China, the strongest existing faith in
that very religion, which Atheistic Freemasonry so much desires
to destroy. It would be impossible to imagine, that the dark
Directories of the Illuminati did not take careful account of this
population. And they did. In the years preceding 1798, they
had emissaries, like those sent subsequently amongst the Catholic
Carbonari of Naples, active amongst the ranks of the United
Irishmen. France, then completely under the control of the
Illuminati, sent aid which she sorely wanted at home, at the
instigation of these very emissaries, to found an Irish Eepublic, of
course on the Atheistic lines, upon which all the Republics then
founded by her arms, were established. That expedition ended
in failure ; but organisations on the lines of Freemasonry con-
tinued for many years afterwards to distract Ireland. As in
Italy, the Illuminati had taught the peasantry of Ireland how to
conspire in secret, oatli b(jund, and, of course, often murderous,


but always hopeless, league against their oppressors. These
societies never accomplished one atom of good for Ireland. They
did much mischief. But what cared the hidden enemies of
religion for the real happiness of the Irish ? Their gain con-
sisted in placing antagonism between the faithful pastors of the
people and the members of those secret societies of Eibbonmen,
Molly Maguires, and other such associations, organized by
designing and, generally, traitorous scoundrels. In 1848, there
was something like a tendency in Ireland to imitate the secret
revolutionary movements established on the Continent by Mazzini.
We had a Young Ireland Organization. That was not initiated
as a secret society. Neither was the Society of United Irishmen
at first. But the open United Irishmen led to the secret society ;
and so very easily might the Young Ireland movement of 1848,
if it had not been prematurely brought to a conclusion. As it
was, it led, without its leaders desiring it — indeed against the
will of many of them — to the deepest, most cunningly devised,
widespread, and mischievous, secret organization into which
heedless young Irishmen have been ever yet entrapped. This
was the Fenian Secret Society.

We can speak of the action of the originators of this move-
ment as connected with the worst form of Atheistic, Continental,
secret-society organization ; for they boasted of having gone over
to France •' to study " the plans elaborated by the most aban-
doned revolutionists in that country. For my own part, I believe
that these hot-headed young men, as they were at the time,
never took the initiative themselves, but were entrapped into this
course of action by agents of the designing Directory of the
Atheistic movement, at that moment presided over by Lord
Palmerston himself. That the association of the Fenians should
be created and afterwards sacrificed to England, would be but in
keeping with the traditions of the Alta Vendita, in whose place
Lord Palmerston and his council stood. We read in the life of
the celebrated JSfuhius, the monarch who preceded Palmerston,
that he often betraved into the hands of the Pontifical Govern-


meiit some lodges of the Carbonari under his own rule, for the
purpose of screening himself and of punishing these very lodges.
If he found a lodge indiscreet, or possessing amongst its members
too much religion to be tractable enough to follow the Infidel
movement, he betrayed it. He told the Government how to find
it out; where it had its arms concealed ; who were its members;
and what were their misdeeds. They were accordingly taken
red-handed, tried, and executed. Nubius got rid of a difiicult body,
for whom he felt nothing but contempt ; and his position at Rome
was rendered secure to gnaw, as he himself expressed it, at the
foundations of that Pontifical power, which thought that any
connection, such a respectable nobleman as he was, might have
with assassins, could be only in reality for the good of religion and
the government, to which by station, education, and even class-
interest he was allied. Palmerston, too, if he wanted a blind to
lead his colleagues astray, could, in the knowledge to be obtained
of Fenian plots in Ireland and America, have a ready
excuse for his well-known, constant iutercouse with the heads of
the Revolution of the world What scruple would he have, any
more than his predecessor, Nubius, in urging on a few men whom
he despised, to revolution ; and then using means to strangle their
efforts and themselves if n(^cessary. It was good policy in the
sight of some at least of his colleagues, to manifest Ireland as
revolutionary, especially when such a man as Palmerston had
all the threads of the conspiracy which aimed at the revolution
in his hand. They knew that he knew where to send his spies,
and thwart at the opportune moment the whole movement. He
could cause insurrections to be made in the most insane manner,
as to time and place, just as they were made, and cover the
conspirators with easy defeat and ridicule.

However this may be, the Fenian movement after being
nursed in America, appeared in Ireland, as a society founded
upon lines not very unlike those of the Carbonari of Italy.
It was Illuminated Freemasonry with, of course, another name,
in order not to avert the pious Catholic men it meant to seduce


and destroy from its ranks. But being what it was, it could
not long conceal its innate, determined hostility to the Catholic
religion ; and it proved itself in Treland, and wherever it took
a hold of the people in the three kingdoms, one of the most
formidable enemies to the souls of the Irish people that had ever

When I say this, do not imagine that I mean for a single
moment to infer, that many of those who joined it, held or knew
its views. If all I have hitherto stated proves anything, it is this :
The nature of the infernal conspiracy which we are considering
is essentially hypocritical. It comes as Freemasonry comes,
with a lie in its mouth. It comes under false pretences always.
So it came to Italy under the name of Carbonarism. It came
not only professing the purest Catholic religion, but abso-
lutely made the saying of prayers, the frequentation of the
sacraments, the open confession of the Faith, and devotion to
the Vicar of Christ, a matter of obligation. I do not believe
that Fenianism came to Ireland with so many pious professions.
But it came in the guise of patriotism, which in Ireland, for
many centuries, was so bound up with religion, that in the minds
of the peasantry, one became inseparably connected with the
other. The friend of one was looked upon as the friend of the other;
and the enemy of the one was regarded as the enemy of the other.
Hence, in the minds of the Irish, in my own boyhood, the French
who came over under Hoche, were regarded as Catholic. The
Irish would have it, that France was then as it was when the
"wild geese" went over to fight for the Bourbons, a Catholic
nation. The truth was, of course, quite the other way ; but so
long were the Irish people accustomed to regard the French as
Catholic, that they still cherished the delusion, and would hear
or believe nothing to the contrary. It was enough, therefore, for
Fenianism to appear in the guise of a national movement meant
to free the country from Protestant England, that it should with-
out question be looked upon as — at least in the first instance —
essentially Catholic. Nevertheless, after its leaders had gone to


Paris to study the methods of the French and Italian Carbonari,
and returned to create circles and centres on the plan of the
Vendite of the Italians, they showed a large amount of the
Infidel spirit of the men they found in France, and determined
to spread it in Ireland. They well knew that the Catholic
clergy would be sure to oppose and denounce them as would
every wise and really patriotic man in the country. The
utter impossibility of any military movement which could
be made by any available number of destitute Irish peasantry,
succeeding at the time, was in itself reason enough why
men of any humanity, not to speak at all of the clergy,
should endeavour to dissuade the people from the mad enterprise
of the Fenians. Every good and experienced Irishman ; Smith
O'Brien ; the editors of the Nation ; and others did so ; yet strange
to say, the leaders of the disastrous movement, the Irish, and the
American organizers, were permitted by the English Government,
at least so long as Lord Palmerston lived, to act almost as they
pleased in Ireland. The Government knew, that while impotent
to injure England, these agitators and conspirators were doing
the work which English anti-Catholic hate desired to do, more

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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 15 of 26)