Devil-Worship in France; or, The Question of LuciferWaite, Arthur Edward
Religion
Devil-Worship in France; or, The Question of Lucifer
Waite, Arthur Edward
Satanism
virtually those of the Ancient and Accepted Rite approximated to Misraim
teaching. So also he states that General Garibaldi was in 1860, and had
been so for many previous years, the Grand Master and Grand Hierophant
of the Rite of Memphis for all countries of the globe. This is
completely untrue, for, as a matter of fact, Garibaldi succeeded
Jacques Etienne Marconis of Paris, becoming president of a confederation
of the Rites which was brought about by Mr John Yarker in the year 1881.
Before this period he was simply an Hon. Grand Master of Pessina's body.
The articles of this treaty, with a true copy of all the signatures
attached to it, and with the seals of the Sovereign Sanctuaries against
them, is before me as I write. I may state, in conclusion, that Dr
Bataille also falsely represents himself to have met with Mr Yarker, who
told him that he had personally aspired to the succession at the death
of Garibaldi, which Mr Yarker characterises as "an infamous concoction."
I am in possession of ample materials for illustrating more fully the
marvellous inventions produced by this witness of Lucifer, but the
instalment here given is sufficient for the present purpose.
CHAPTER XIII
DIANA UNVEILED
The discovery of Leo Taxil and of M. Ricoux has one remaining witness in
the person of Miss Diana Vaughan. She also, as we have seen, is a writer
of memoirs, and in giving some account of her narrative I have already
indicated in substance certain lines of criticism which might be applied
with success thereto. We must obviously know more about this lady, and
have some opportunity of verifying the particulars of her past life
before we can accept her statement that she has written while fresh from
"conversion," and is speaking for the first time the language of a
Christian and a Catholic. The supernatural element of her memoirs it is
not worth while to discuss. Were she otherwise worthy of credit, we
might exonerate her personal veracity by assuming that she was tricked
over the apparition and hallucinated in the vision that followed it, but
I propose submitting to my readers sufficient evidence to justify a
conclusion that she does not deserve our credit, and though out of
deference to her sex it is desirable, so far as may be possible, to
speak with moderation, I must establish most firmly that the motive she
betrays in her memoirs is not in many respects preferable to that of the
previous witness.
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