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
The credibility, in whole or in part, of Dr Bataille's narrative will
involve some extended criticism, and I purpose to postpone it till the
remaining witnesses have been examined. We shall then be in a position
to appreciate how far later revelations support his statements. Setting
aside the miraculous element, which is tolerably separate from what
most concerns our inquiry, namely, the existence of Palladian Masonry
attached to the cultus of Lucifer, it may be stated that the most sober
part of Dr Bataille's memoirs is the account of his visit to Charleston;
here the miraculous element is entirely absent. He confirms by alleged
personal investigations the existence of the New and Reformed Palladium;
he is the first witness who distinguishes clearly between the Luciferian
Order and the Supreme Council of the Ancient and Accepted Scotch Rite of
Charleston. That distinction is made, however, at one expense; it
assumes that the Supreme Council preserved the Baphomet idol as well as
the reputed skull of Molay for nearly seventy years, and then
surrendered it to another order with which it had no official
acquaintance. Under what circumstances and why did it do that? The
Ancient and Accepted Scotch Rite is connected by its legend with the
Templars, and for the Charleston Supreme Council to part with the
trophies of the tradition seems no less unlikely than for a regiment to
surrender its colours.
CHAPTER VIII
DEALINGS WITH DIANA
The philosophy of Horatius is supposed to represent incompletely the
content of heaven and earth, but neither earth nor heaven, as at present
constituted, would be capable of enclosing the entire content of Dr
Bataille's memoirs. Miss Diana Vaughan, with whose history we are next
concerned, comes before us under a different aspect. I have failed to
ascertain under what circumstances she first became known in France. _Le
Diable au XIX^e Siecle_ may have constituted her earliest introduction;
she was certainly unknown to Leo Taxil when he published the Palladian
rituals, or she would not have escaped mention in the account he there
gives of Miss Sophia Walder. However this may be, we have made her
acquaintance in the course of the previous chapter, but I am constrained
to state that she has, up to the present, shown herself exceedingly
circumspect in substantiating the evidence of her precursor.
Public-domain text, read in full here on John Shaqi.
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