At first the jurisdiction of the inquisition was not accurately defined; but it was regularly organized by the ordinance of 1484, establishing branches in the different provinces of Spain, under the direction of the inquisitor-general. The inquisitor-general presided, with aid of six or seven counsellers nominated by the king; and his officers were a fiscal (or quasi prosecuting attorney), two secretaries, a receiver, two relators, a secuestrador (or escheator), and officials. In an ordinance of 1732, it was made the duty of all believers, to inform the inquisition, if they knew any one, living or dead, present or absent, who had wandered from the faith, who did observe, or had observed the laws of Moses, or even spoken favorably of them: if they knew any one who followed, or had followed the doctrines of Luther; any one who had concluded an alliance with the devil, either expressly or virtually; any one who possessed any heretical book, or the Koran, or the Bible in the Spanish tongue; or, in fine, if they knew any one who had harbored, received, or favored heretics. If the accused did not appear at the third summons he was excommunicated. From the moment that the prisoner was in the power of the court he was cut off from the world. Then followed tortures, solitary confinement, and death in flames, with every attendant of abject humiliation, while his name, with thatof his children and grand-children, was officially declared infamous. Napoleon crushed this monstrous iniquity December 4, 1808. According to the estimate of Llorente, the number of victims of the Spanish inquisition, from 1481 to 1808, amounted to 341,021 persons.
In Portugal the inquisition was established in 1557. Whence they also carried a branch of it to Goa, in the East Indies; in like manner as the Spaniards established one in America.[94]
From the earlier days, however, of the Christian religion we find a select few known as theMYSTICS, steadily pursuing a peaceful course in the investigation of truth. Of them it is said, that they exercised a powerful influence both upon life and literature: and, although the inculcation of meekness and self-humiliation paralyzed active exertion, and a life devoted to emotions and sentiments occasionally produced fanaticism, yet this influence, especially in the middle ages was highly beneficial. John Tauler, of Strasbourg, Henry Suss, of Constance, and Thomas à Kempis, were active mystics, and eminent among their fraternity which was called "the brethren of the common life." Theirs was a religion of feeling, poetry, and imagination, in contrast with philosophical rules and forms of reasoning, as taught by the school-men. They excused their fanaticism, by appealing to the words of St. Paul:"The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, prays in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in mere inaction. Hence, passive contemplation they considered the highest state of perfection. The number of the mystics increased in the fourth century under the influence of the Grecian fanatic, who gave himself out as Dionysius, the Areopagite, a disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerities, their cause gained ground, especially in the eastern provinces in the fifth century. A copy of the pretended works of Dionysius, was sent by Balbus to Louis the Meek, in the year 824, which kindled the flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these mystics took the lead in their method of expounding Scripture; and by searching for mysteries and hidden meanings in the plainest expressions, forced the word of God into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursion of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and toward the close of the fourteenth many of them resided and propagated their tenets inalmost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, it is said that the only true sparks of real piety were to be found among them.[95]
Let us, then, examine the rise of confraternities attached to, and of, the Christian church, yet not necessarily more than its other laity entitled to authority which they afterward usurped.
Monachism took its rise in the East, where a solitary and contemplative life, devoted to the consideration of divine subjects, had always been considered more meritorious than active exertion. This calling was gradually adopted by so many, that at the end of the third century, the Egyptian Antonius, who had cast away his vast possessions, and chosen the desert for his residence, collected together the hitherto dispersed anchorites (monachi) into fenced places (monasteria, cænobia, claustra, cloisters), that they might live together in fellowship; and his disciple, Pachomius, soon gave the brotherhood a rule. Monachism soon extended to the west. In the sixth century, Benedict, of Nursia, established the first monastery on Mount Casius, in Lower Italy, and became, by this means, the founder of the widely-spread order of Benedictines, which rapidly extended itself among all nations, and built many convents. These monasteries, erected, for the most part, inbeautiful and remote situations, and the inhabitants of which were obliged to take the three vows of chastity (celibacy), personal poverty, and obedience, proved in those days of lawlessness and barbarism, a blessing to mankind. They converted heaths and forests into flourishing farms. They afforded a place of refuge (asylum) to the persecuted and oppressed. They ennobled the rude minds of men by the preaching of the Gospel. They planted the seeds of morality and civilization in the bosoms of the young by their schools for education. And they preserved the remains of ancient literature and philosophy from utter destruction. Many of the Benedictine monasteries were the nurseries of education, the arts, and the sciences, as St. Gallen, Fulda, Reichenau, and Corvey (in Westphalia), and many others. When the Benedictine order became relaxed, the monastery in Clugny, in Burgundy, separated itself from them in the tenth century, and introduced a more rigid discipline. In the twelfth century the monks of Clugny numbered upward of two thousand cloisters. But this order, also, soon proved insufficient to satisfy the strong demands of the middle age, against the allurements of sin, and the seductions of the flesh; so that, at the end of the eleventh century, the Cistercians, and, a few decades later, the Premonstrants sprang up: the former in Burgundy (Citeaux), the latter in a woody country near Laon (Premontré). The order of Carthusians, founded about the year1084, which commenced with a cloister of anchorites (Carthusia, Chartreuse) in a rugged valley near Grenoble, was the most austere in its practice. A life of solitude and silence in a cell, a spare and meagre diet, a penitential garment of hair, flagellations, and the rigid practices of devotional exercises, were duties imposed upon every member of this fraternity.
They deserve, at our hands, the full benefit of an honest and severe Christian effort to find out and nurture truth; so long as government and political power did not control them. History next tells us of the so-called "MENDICANT ORDERS." They originated in the thirteenth century, and this establishment was productive of remarkable results. Francis of Assisi (A.D.1226), the son of a rich merchant, renounced all his possessions, clothed himself in rags, and wandered through the world, begging, and preaching repentance. His fiery zeal procured him disciples, who, like himself, renounced their worldly possessions, fasted, prayed, tore their backs with scourges, and supplied their slender wants from voluntary alms and donations. The order of Franciscans then spread rapidly through all countries. About the same time arose the order of Dominicans, or preaching monks, founded by an illustrious and learned Spaniard, Dominicus. Their chief objects were the maintenance of the predominant faith in its considered purity, and the extinction of heretical opinions. Incarrying these out, they became endowed with the greatest worldly and temporal privileges, received the powerful patronage of the pope, gradually obtained the chairs in the universities, and took the lead in the murder of their fellow creatures through the inquisition. What a temptation to brawling mendicants, too lazy to earn a living, authorized to beg, and the supple tools of political leaders; and all this by a mysterious society, under the guise and pretence of the Christian religion! Laic tools for such clerical workmen!
While, from the mystics of that date, valuable works have been preserved, what has been left us from these mendicant orders? Anything save the cry of blood from the earth? Aught else than servile obedience in accomplishing the mandates of those in power?
In the eleventh century, the crusades had given rise to a singular class of men, half-military, half-monk. They had their secret means of recognition, a peculiar garb, and a professed object. Religion was the motive cause, while science and philosophy seem to have been secondary with them. They were knights, of three orders, viz.: the Knights of St. John, or Hospitallers; the Templars; and the Teutonic Knights. The Knights of St. John are known equally by the name of the Knights of Malta, because, in 1530, Charles V. granted them the islands of Malta, Gozzo, and Comino, on condition of perpetual waragainst the infidels and pirates, and the restoration of these islands to Naples, if the order should succeed in recovering Rhodes. The chief of this order had immense possessions in most parts of Europe. Their chief was calledGrand Master of the Holy Hospital of St. John of Jerusalem, andGuardian of the Army of Jesus Christ. He was chosen by vote, and lived at La Villette in Malta. Foreign powers addressed him asAltezza eminentissima. His income equalled a million of guilders annually. This order still exists. Originally the affairs of the order were exercised by "THE CHAPTER," which consisted of eight balliages (ballivi conventuali), of the different languages of which the knights of the order consisted, that is, Provence, Auvergne, France, Italy, Aragon, Germany, Castile, and England. The lands of these ballivi conventuali of languages were divided into three classes, priories, balliages, and commanderies. Of the priories the German had the preference, and was called the Grand Priory.
This confraternity were free-masons. And their organization was framed accordingly. Such was their kindness and benevolence to a wandering and unprotected pilgrim, that when afterward accosted on his journey with the customary inquiry, "Whence came you?" one and multitudes would answer, "From a lodge of the Holy St. John of Jerusalem," having experienced their hospitality and kindness in their pilgrimage. Their duty was to nurse, accommodate,and protect pilgrims to the Holy Land: and everywhere on their travels, in whatever country, these lodges (orhutten) were found for their comfort.
In the beginning of the twelfth century a secret order was formed, "for the defence of the Holy Sepulchre, and the protection of Christian Pilgrims." They were first called "The poor of the Holy City," and afterward assumed the appellation of "Templars," because their house was near the Temple. The order was founded by Baldwin II., then king of Jerusalem, with the concurrence of the pope.
Many of the noblest knights connected themselves therewith, and they became known, then, as theKnights Templars.
But the order degenerated, became faithless to their vows, and used the wealth and power they had attained in such manner as to occasion their public condemnation.
In the beginning of the fourteenth century a sect of soi-disant philosophers appeared, known as theRosicrucians. They bound themselves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended chiefly to devote themselves to medicine, but above all that, to be masters of important secrets, and among others, that of the philosopher's stone; all which they affirmed to have received by tradition from the ancient Egyptians,Chaldeans, the Magi, and the Gymnosophists. By their pretences that they could restore youth, they received the name ofImmortelles. Their pretension to all knowledge, acquired for them the title ofIlluminati. For years they were lost sight of. Consequently, when in later years they once more appeared under their original organization, they have been recognised as "The invisible brothers." Their name is not, as generally supposed, derived fromrosaandcrux: but it is fromros(dew), the then supposed solvent of gold, andcrux(the cross). To see, perhaps, a badge of this order, mark the arms of Luther! a cross placed upon a rose. True, a mistake as to the definition, yet does it not indicate the reason of its use politically and otherwise?
Passing by, then, the middle ages, we commence a new era with the rise and progress of a religious secret order, without a parallel in the history of the world; one which has risen in influence and power far above all the other orders of the church, prohibiting its members to accept office in the church, yet which, in the art of ruling, has excelled the governments of the world hitherto, no less than any of its ecclesiastical rivals of any age or country.
The Society of Jesus—known asthe Jesuits—early raised itself to a degree of historical importance unparalleled in its kind. This order was founded (1539) by Ignatius Loyola, who called it the Society of Jesus, in consequence of a vision, and bound themembers, in addition to the usual vows of poverty, chastity, and implicit obedience to their superiors, to a fourth, viz: to go, unhesitatingly, and without recompense, whithersoever they should be sent, as missionaries for the conversion of infidels and heretics, or for the service of the church in any other way, and to devote all their powers and means to the accomplishment of the work. The intention of Ignatius Loyola was originally directed rather to mystic and ascetic contemplations; but the order, from the nature of its fourth vow, soon took a shape adapted to the wants of the church.
The origin of this society seems to have been a vision to the over-wrought mind of Loyola: may we call it a temporary inflammation of the brain? He was a Spaniard of very warm imagination, and a man of great sensibility. He declared he saw Mary, the mother of Jesus, in a vision: that she gave him the power of chastity: that Jesus and Satan appeared to him in the form of military officers enlisting men for service; whereupon he followed Christ. The society designated their object by Loyola's motto—Omnia ad majorem Dei gloriam. The intimate union of this society has been insured by severe trials, constant inspection, and unconditional obedience. Thoroughly organized by past experience, it now quietly pursues a policy deep, powerful, and difficult to be met on account of its mysticism. After Loyola's death the society was farther developed by Lainez,and after him, by Aquaviva, men of deep knowledge of mankind, and steadfast purpose, who became the real authors of the present society. The seat of the society was, in so far, in Rome, as the general of the order resided there, with the committee of the society, and the monitor, who, totally independent of him, controlled the general as if he were his conscience. The order was divided into provinces, each of which was superintended by a provincial. Under the care of these officers were the professed-houses, with each a præpositus at its head, and the colleges, with each a rector. In the latter there were also novices. The mutual dependence of all parts of the system resemble the structure of a well-built fabric. The relations of subordination are so well ordered that the society issimplex duntaxat unum, without interrupting the free will of the individual, as is said, who only had to obey in permitted things.
The popes Paul III. and Julius III., seeing what a support they would have in the Jesuits against what is usually called "the Reformation," which was rapidly gaining ground, granted to them privileges such as no body of men, in church, or state, had ever before obtained. They were permitted not only to enjoy all the rights of the mendicant and secular orders, and to beexempt from all episcopal and civil jurisdictionand taxes, so that they acknowledged no authority but that of the pope and the superiors of their order, and were permitted to exercise everypriestly function, parochial rights notwithstanding, among all classes of men, even during an interdict; but, also (what is not even permitted to archbishops unconditionally), they could absolve from all sins and ecclesiastical penalties, change the objects of the vows of the laity, acquire churches and estates without further papal sanction, erect houses for the order, and might, according to circumstances, dispense themselves from the canonical observance of hours of fasts and prohibition of meats, and even from the use of the breviary. Besides this, their general was invested with unlimited power over the members; could send them on missions of every kind, even among excommunicated heretics; could appoint them professors of theology at his discretion, wherever he chose, and confer academical dignities, which were to be reckoned equal to those given by universities. These privileges, which secured to the Jesuits a spiritual power almost equal to that of the pope himself, together with a greater impunity, in point of religious observance, than the laity possessed, were granted them to aid their missionary labors, so that they might accommodate themselves to any profession or mode of life, among heretics, and infidels, and be able, wherever they found admission, to organize Catholic churches without a further authority. A general dispersion, then, of the members throughout society with the most entire union and subordination, formed the basis of their constitution.
In the education of youth, there has been a very unjust charge against them, that is, that they mutilated the classics. Would to God that every pure Christian would follow such an example; and that we might thereby present such an expurgated edition, as would create all the good they may contain, devoid of evil. Any who have read Virgil, Ovid, Terence, or other classic works, must acknowledge this necessity. Even Shakespeare's plays can not be read, as printed, in a modest company. There is not, either, any prudery in this. And, accordingly, a family expurgated edition has been published by Dr. Bowdler, demanding a far greater circulation than it may have as yet received. Praise, then, be awarded to all instructors of youth who will promote such expurgation from the classics as will blot out their immorality!
The latitude in which this society has understood its rights and immunities has given occasion to fear an unlimited extension and exercise of them, dangerous to all existing authority, civil and ecclesiastical, as the constitution of the order, and its erection into an independent monarchy in the bosom of other governments, have assumed a more fixed character.
This society seems to have been divided into different ranks or classes. Thenovices, chosen from the most talented and well-educated youths, and men without regard to birth or external circumstances; and who were tried for two years, in separatenovitiate houses, in all imaginable exercises of self-denial and obedience, to determine whether they would be useful to the purposes of the order, were not ranked among the actual members, the lowest of whom are thesecular coadjutors, who take no monastic vows, and may, therefore, be dismissed. They serve the order partly as subalterns, partly as confederates, and may be regarded as the people of the Jesuit state. Distinguished laymen, public officers, and other influential personages (e.g., Louis XIV., in his old age), were honored with admission into this class, to promote the interests of the order. Higher in rank, stand thescholarsandspiritual coadjutors, who are instructed in the higher branches of learning, take upon themselves solemn monastic vows, and are bound to devote themselves particularly to the education of youth. These, as it were, the artists of the Jesuit community, are employed as professors in academies, as preachers in cities, and at courts; as rectors, and professors in colleges, as tutors and spiritual guides in families which they wish to gain or to watch, and as assistants in the missions. Finally, the nobility, or highest class, is made up ofthe professed, among whom are admitted only the most-experienced members, whose address, energy, and fidelity to the order, have been eminently tried and proved. According to one statement, they make profession, that is, take the vows of their order, by binding themselves in addition to the commonmonastic vows by the fourth vow, to the undertaking of missions, among whom they consider heathen and heretics, as governors in colonies in remote parts of the world, as father-confessors of princes, and as residents of the order in places where it has no college. They are entirely exempt, on the other hand, from the care of the education of youth. None but the professed have a voice in the election of a general, who must himself be of their number, and who has the right of choosing from them the assistants, provincials, superiors, and rectors. The general holds his office for life, and has his residence in Rome, where he is attended by a monitor, and five assistants or counsellors, who also represent the five chief nations: the Italians, Germans, French, Spanish, and Portuguese. He is the centre of the government of the whole order, and receives monthly reports from the provincials, and one every quarter from the superiors of the professed-houses, from the rectors of the colleges, and from the masters of the novices. These reports detail all remarkable occurrences, political events, and the characters, capacities, and services of individual members, and thereupon the general directs what is to be done, and how to make use of tried and approved members. All are bound to obey himimplicitly, and even contrary to their own convictions. There is no appeal from his orders.
Loyola died July 31, 1556, leaving to the order a sketch of this constitution, and a mystical treatisecalled "Exercitia Spiritualia," which work occupies the first four weeks of every novice. The rapid increase of the order, and the previous purity of Loyola's life, obtained canonization for him in 1662. Their first great missionary was St. Francis Xavier, whose labors (1541) in the Portuguese East Indies, where he died ten years afterward, have obtained for him the name of "the apostle of India", and the honor of canonization. We are told that, at Goa, Travancore, Cochin, Malacca, Ceylon, and Japan, some hundred thousand were by him converted to the Christian religion. If so, at present the light of it has become very dim.Stat nominis umbra.The inquisition at Goa, perhaps, may have shown the people the difference between theory and practice. Claudius Aquaviva, of the family of the dukes of Atri, general of the Jesuits from 1581 to 1615, is the author of their system of education. The want of deep, critical learning, with the mutilation of the classics (for which last they deserve praise, not blame), exposed their teachers, for a time, to the censure of philologists. Viewed with suspicion by the French, they only were admitted into that nation in 1562, under the name of "the Fathers of the College of Clermont," with a humiliating renunciation of their most important privileges, but they soon united in the factions of that country, and, notwithstanding a strong suspicion of their having had a share in the murder of Henry III., under theprotection of the Guises, they contrived to establish themselves, regain their privileges, and deprive the French Protestants of their rights. One of their pupils, John Chatel, attempted Henry's life (1594), and this caused their banishment until 1603, when, at the intercession of the pope, they were again restored by Henry IV. That they participated in the crime of Ravaillac could never be proved. They became the confidential advisers in Germany, of Ferdinand II. and III. They discovered remarkable political talent in the thirty years' war; the league of the Catholics could do nothing without them. Father Lamormain, a Jesuit, and confessor to the emperor, effected the downfall of Wallenstein, and by means of his agents, kept the jealous Bavarians in their alliance with Austria. Then burst upon them in France and the Netherlands, the hurricane of the Jansenist controversy, when Pascal's Provincial Letters scathed them, and his sentiments were even quoted (1679) by Innocent IX., against sixty-five of their offensive propositions. Complaints were made against some of them by the Iroquois, who had been converted by them, as would appear by the treaty of peace (1682). In 1759, by an edict, they were declared guilty of high-treason, and expelled from Portugal. Owing to difficulties at Martinique under their deputy, Father La Vallette, and the declaration of their general, Lorenzo Ricci, refusing to make any change in their constitution (sint aut non sint), "let them be as theyare, or not be," the king of France (1764) issued a decree for abolishing the order in all the French states, as being a mere political society, dangerous to religion, whose object was self-aggrandizement. In 1767 they were driven out of Spain, and soon after from Naples, Parma, and Malta. And the voice of public opinion at length compelled Pope Clement XIV. to publish his famous bull,Dominus ac Redemptor noster, of July 21, 1773, by which the society of Jesus was totally abolished in all the states of Christendom. The society, however, did not become extinct. In 1780 they were thought to have possessed themselves of the secrets of the Rosicrucians, and to have taken a part in the schemes of the Illuminati. In 1787, an unsuccessful attempt was made to revive the order under the name of theVicentines. Pius VII. restored the order, in 1814, upon the issuance of the bull, August 7,Solicitudo omnium. In 1815 they were restored in Spain. Russia, by an imperial ukase, March 25, 1820, banished them thence. Since then they have been driven from Mexico, again restored by Santa Anna, and now, though resident, they are politically powerless under the administration of President Comonfort. They now seem to rely on the United States of America as their chief asylum, and upon the valley of the Mississippi river and its tributaries, as their basis of operations. Full and perfect freedom of thought and speech, of religious toleration, and of mode of life, monastic orotherwise, insures to them a safe home in this country. They possess a flourishing college at Georgetown, which may almost be considered as part of the city of Washington, the capital of the United States. Also one at Cincinnati, and one at St. Louis, well endowed, and possessed of great wealth. They exercise a powerful yet unseen influence over the minds of the members of the Catholic faith where they reside, each naturalized citizen of which has an equal voice in selecting all officers of state and general government. An eminent writer has remarked, that everything in history has its time, and the order of Jesuits can never rise to any great eminence in an age in which knowledge is so rapidly spreading. We think differently. A society so capable of adaptation to any circumstances, whether political, religious, or social, plastic in nature to meet every desired impression, talented, highly learned, wealthy, and among others, embracing in its order some men of such pure and admirable life as to be cited as examples of virtue and Christian character, with the protection the American flag throws around all under its folds, is to be carefully observed. Human nature is always the same. The past history, then, of this society merits the study of every philanthropist and patriot. Once, in Paraguay, it became a blessing to mankind. Within due limits, it may be so anywhere. But its interference in any political affairs, under pretence of serving him, whose "kingdom is not of thisworld," is not to be tolerated, as it may prove a most dangerous engine in the struggle of the cause of popular self-government. An unconditional surrender of one's own convictions to the will of another man is at variance witheveryprinciple of republicanism.
The Struggle between an allegedJus Divinum Regum, and Popular Sovereignty.—And the Efforts now attempted to destroy our Grand Experiment of Self-Government.—Practical Results.
The Struggle between an allegedJus Divinum Regum, and Popular Sovereignty.—And the Efforts now attempted to destroy our Grand Experiment of Self-Government.—Practical Results.
With the differences of religious bodies as to dogmas of faith, this essay has nothing to do; but so far as churches connected with any religion, interfere with temporal governments, by mystic confraternities, that is a topic directly within our scope. Any union of church and state must, from these authorities, appear in opposition to the unprejudiced action of the citizen in the government of his country.
The great struggle for political power, the contest as to the source thereof—whether a fancied divine right (jus divinum) in any family, or in an individual by anointment of a priest; or the free voice of a free people governing themselves by framing a constitution, limiting power in the hands of rulers, who are only their agents—is now undergoing a severe test. Of this, however, more hereafter.
The history of England, from the days of James II.—yes, even from Henry VIII., whose crimes form a strange contrast to his assumption of a title to beinghead of a church—presents a singular contest for political power, by means of religious domination.
From the days of William of Orange, the parties in Ireland (which seems to have formed the battleground of these contestants) have been not only well-defined, but they have been organized in the most perfect mysticism, into Orange men and Ribbon men. Let the days of Curran, Grattan, and of the persecuting government tell that story. The blood of an Emmett has crowned a noble effort with martyrdom. His last speech will be read as long as school-books can perpetuate one of the finest efforts of oratory.
Meantime, a secret society still existed which softened down asperity, and extended the blessings of fraternity even among those arrayed against each other—not only there, but over the world. By its teachings and its obligations, universal charity was inculcated. Is there an intelligentFree-Masonwho has perused our previous pages, but what has recognised the history of his own society from the origin of the Kabbalistæ? Spread everywhere, under whatever name, emanating from a common origin, recognised by common principles and instruction, enforcing the study of the liberal arts and sciences, teaching philosophy throughout the world, and the hope of a future immortality, it has, as a mystic order, taken deep root in every nation, but more so in republics, not having fear of an interdict, or other religiousfulmination. It has not and does not interfere in politics, nor seek political power in any shape. Like its brothers of old under Pythagoras in Magna Græcia, it teaches philosophy, and is well calculated to promote such education as must form true statesmen. So catholic is its every teaching, and such are its fraternal tendencies, that one church has placed it under ban. Throughout the world, whether among the descendants of the ancient Magi, the Hebrew Cabbalist, the Rosicrucian, or Templar, in the deserts of Africa, the forests of America, or on the wide-spread ocean, the symbols of recognition are known and received. Such have been its tendencies that spurious imitations for mere political purposes have been frequent. The Illuminati, the Carbonari, and other secret political societies have been supposed to be Masonic lodges. But it is a great mistake. The Kabbalists never interfered with, or acted in opposition to the Hebrew Theocracy. Their brothers of a later date have never interfered with politics, even to the present day; nor have they, in any wise, inculcated a single maxim at variance with their duty to God, their neighbor, or themselves. They have simply preserved and obeyed the original traditional instruction handed down to them.
Another benevolent secret society has sprung up, chiefly in the United States, calling themselves the Independent Order of Odd Fellows. This is a charitable confraternity, intended, mainly, to promotebenevolence, aid the sick and distressed, and cultivate the warmer sympathies of our nature. It is of modern origin, and in most things seems to be an imitation of Free-Masonry. It has been productive of great good in the accomplishment of its benevolent purposes. Having no leaning whatever toward politics, it quietly pursues its mission of love.
Thus, then, we have arrived at a point where we must pause.
The summary of the past seems to be as follows:—
I. From the earliest history of the world there seems to have been an effort on the part of those who pretended to control the consciences and religious views of others to preserve in their own hands, the predominantpoliticalpower.
1. The first government recorded is that of Nimrod. He discarded patriarchal instruction; united tribes in cities; and formed their combination into an empire. The Magi controlled him, and, at his death, under the pretence of his deification, preserved his power in the priesthood.
2. In the extension of the Magi, every great leader, or king, was one of them; and obedient to the rules and instructions of their general, the Hierophant.
3. When, in the assertion of popular right, Pythagoras was driven away by Cylon, the then imperfect effort of self-government fell through. But little understood, its then dim light faded.
4. The society of theKabbalistæ, part of whomwere afterward known as thePythagorean league, as theCollegio fabrorumof Numa Pompilius, as theLiberi Architectoniciof the middle ages, and as theFree-Masonsof the present day; this society, I repeat, never interfered in politics.
5. The Christian church was tempted to forget, that Christ's kingdom was not of this world. And its two great branches, that of Rome and England, were seduced into the error of seeking to obtain power through public policy.
Rome exerted her influences through her prætorian cohorts, the confraternities of mendicants and of Jesus—the Jesuits. Unknown, and in silence, they were domiciliated in courts and in families, throughout all nations; and some roamed as itinerants. The will of their general, on their unconditional subserviency to his behest, seemed to create an almost omnipresent power to be controlled by Rome alone. Has not the exercise of it been exemplified in the inquisition? Was it not felt in the massacre of St. Bartholomew? I will not stop to ask the power and control of a Madame Maintenon, or Du Barry: nor whose influences controlled them. Does not all history portray their one effort?
But has not the Church of England endeavored to obtain temporal power, also, by interference in the affairs of this world, politically?
Shame! shame!! If the priesthood are honest in giving an undivided allegiance toHim, whom theyhave taken an oathonlyto serve; and yet, whose "kingdom is not of this world;" how dare they violate that obligation? "Ne sutor ultra crepidam," &c.
But we in the United States are not better than our neighbors. Man is the same everywhere, but for education.
And this brings us to the great, practical lesson, to which end all that has thus far been detailed has been directed.
Americans! no matter of what nation you came, consider this lesson.
We have ignored and thrown aside the priestly fable of an anointment by a man conferring an hereditary right to rule his brother man, by any family. Thisjus divinum regumis an absurdity, practically discarded by those who assert it. What divine right has been granted either to Napoleon the Great, or to Napoleon the little? Whence came it? By whose hands? How is it preserved? Is not the same religious power ready to crown a Bourbon one day, and, in spite of the hereditaryjus divinumalready granted, crown a Corsican (who has waded through blood to his throne) the next day; over the very rights of the Bourbon, who relies on thatjus divinumas his title?
A divine right (if any) is here granted to both—to the Bourbon, and to the Corsican. Can truth contradict itself? If there be a contradiction must there not be error somewhere?
Thisjus divinumthat began with the deification of Nimrod, is still perpetuated though in other hands.
But we must look into this a little further.
II. Although the Theocracy in the days of Moses was of temporary duration, and human power afterward asserted a kingly right, was that divine right ever preserved? If divine, it is immutable. Does history show this? When Titus conquered Jerusalem, does not Jewish history tell us the voice was heard saying, "Let us go hence?"
III. History shows, among men, two classes who have governed others:—
1. Kings, emperors, and rulers.
2. Priests and clergy, controlling the superstitious feelings of mankind; yes, even these kings, emperors, and rulers, by mysticism.
IV. There have been throughout history two classes of secret societies.
One always endeavoring to govern and control the masses politically, by religious mysteries, &c. The other endeavoring to persuade to the study of science and philosophy, and trying to wean men from the mere struggle of this world's power, to a preparation for another world, into which we must be born spiritually, by human death, and as to which this earth is only the school-house. And this class has not interfered in any manner with politics in any country.
This bring us to the present condition of our own beloved country at this time.
A secret society, also political, was formed here, known asthe Know-Nothings. And its secrecy was about to destroy it, when that secrecy, under the power of the press, vanished into mist.
But what was the origin thereof? And when, after gentlemen and statesmen controlled it, and expelled its rubbish, it assumed a powerful influence, and a new form, as an "American Party," what were the deep moving causes which led to its prominent position?
From the days of Nimrod to the present day, all history shows an effort on the part of a few to control temporal power, at the expense of the many. They have always acted on the superstitions of man to accomplish this end.
But the American theory (esto perpetua) is, that all men are free and equal in their political rights, when their intellect is that of control, not of servitude; and that the people are the source and fountain of political power. It cometh not from a priest. It is the voice of freemen speaking and acting through their agents, whom they select.
This antagonism is now to be severely tested in coming history.
What is the source of temporal power?
Rome, England, France, and other countries, say it is from "the church," meaning their own particulardesignation of a religion. That it is a divine right communicated by priestly anointment, attended by public ceremonies, imposing in appearance, and "ad captandum," for the public eye.
The American theory, going far beyond the bare and imperfect teaching of Pythagoras, boldly asserts what is believed to be the true and only origin of temporal power, the free will of a people exercised through agents of its own selection.
For about eighty years past this first great experiment has been successful. But that success has induced the most insidious attacks of those who advocate the opposite policy. We must be watchful, or our liberties will be gone. The game they now play is new in history; but, it is one easily comprehended. It has been well said that the price of liberty is eternal vigilance.
But two centuries since this land was the home of the savage. The Caucasian intellect, however, has assumed its supremacy here; and the Indian, incapable of mental culture, is gradually, but surely passing, like other forms of animal existence, from the world.
One of the highest efforts of the human mind, is the Constitution of the United States of America. The great principles of freemen governing themselves, as there enunciated, must and will necessarily be attacked by the asserters of divine right in temporal government. If our experiment succeeds the powers of Europe must fall, or undergo an entire change.England's nobility must acknowledge, sooner or later, the equality of the commonalty and gentry with themselves. Distinctions in France have already gone, except as to the assertion of the power of an emperor by virtue of a priestly coronation.
The popular masses of Europe have only displayed their first, but, as yet, imperfect efforts to assert their political rights. It is the reflex action of the great principle we have successfully, thus far, practised. And will not the powers who have conquered the masses then thus far, use every effort to destroy this experiment of ours and perpetuate thereby their own existence? If we continue to succeed, our lesson to the world is the death-knell of monarchy and imperial power. Foreign powers and priestly powers are making this effort. And if we are doomed to fail, it will be by theDISUNIONtheir emissaries here endeavor to produce. With us, again, is religious influence exerted. Servitude is recognised and practised in the south. But the clergy of the north have commenced a fanatical crusade against it. We should guard well against these influences, foreign and domestic, now operating against us.
As a part of the history of the times, it may be proper to give the rise and progress of the so-called order of "Know-Nothings." The plan of the organization was conceived by a gentleman of the city of New York, who, in 1849, prepared and embodied into a system, a plan for uniting the Americansentiment of the American people throughout the United States. It was meant as a combined resistance, on the part of the native American population, to foreign and papal influence in this country. The progress of the plan was so slow in its development, that at the end of two years, the number of members uniting in the organization did not exceed thirty. In 1852 the plan was examined by a few gentlemen connected with the Order of United Americans, another secret and American organization, but not directly political or partisan in its aims and objects. A society was formed, and forty-three members signed their names to it, and from that small beginning was formed a body of native Americans which, in a year or two after, exceeded, in the state of New York alone, two hundred thousand members. This state organization soon extended its ramifications all over the country, and is now known as the American party. It has held three national conventions, one in Philadelphia, one at New York, and one in Louisville, and is now no more of a secret party than either of the two great parties opposed to it: the national conventions having abolished all secret meetings, and the state conventions or councils having generally concurred in this abolition of all oaths and all forms of obligation but those of personal honor and mutual good faith.
The ban of secrecy had made it, doubtless, an object of suspicion. Its adversaries hurl at it theseunfortunate antecedents. But now all secrecy has been abolished, and the party claims to assert only, the great principle of anINTELLIGENT SELF-GOVERNMENT. They recognise the secret and insidious influences of the Jesuit, and deprecate it. They call attention to it, and to its increasing importance in this valley; but still, in the spirit of liberty, leave the Jesuit free to act as he pleases. They perceive that it is irreconcilable with freedom of thought and conscience to surrender, unconditionally, one's own views and thoughts to the will of any one man, whether he be at Rome or elsewhere. Still he is not interfered with. Let him act with all freedom. You can vote for him for office or not, as you please; and, here, we have reason to fear the secret influence controlled alone at Rome. But, with all this freedom, it is called "persecution" to say "I will not vote for such a man."
Let Europe send over all her emissaries, and our country tells them you shall have the protection of our flag. You shall think, and speak what you will, if it be not to the injury of your neighbor. But is there not a spirit of self-preservation which demands that eternal vigilance which is the price of freedom? Is it "proscription" in saying to another man, "I will not vote for you?" If you can not exercise your own will, where is your freedom? If a whig refuses to vote for a democrat is that "proscription?"
Then, if I believe another man has surrendered hisown will to the unconditional control of another, in a foreign country, can I trust him—regarding the antecedents hereinbefore referred to?
It has been said, perhaps unjustly (at least I hope so), that the teaching of this important society, the Jesuit, so deeply-rooted here, is, that "the end justifies the means." If this be so, and if they can exercise over the immigrant population from Europe the power imputed to them—all this also controlled at Rome by the general of the order and his monitor—where can freedom be preserved to us, if they can control a majority of votes here? In such case our liberties are gone. In such case, they have simply adopted and ingeniously carried out the ancient powers of the priestly Magi.
Has not an Englishman, a member of parliament, come to this country, and lectured in New England on the abolition of slavery, expressly to aid in creating disunion of our states?
Has not the leaven of Puritanism been excited to new action to accomplish the same result?
Have not three thousand clergymen been induced to interfere in our temporal and political affairs; just as in past history we find the Magi and the priests did?
Has not the word of God been set at naught? Where the command is, "Thou shalt not kill," are not Sharpe's rifles purchased by their command?
A clever book of fiction, written by a fanatical oldwoman, although untrue even as a picture of southern society, has obtained for her the cordial entrée of British aristocracy.
Then, again, regard the immense immigration from Europe. No sooner is it possible, but we find politicians busy to influence them, and obtain their votes. And they chiefly are opposed to slavery.
As patriots, Americans should say, you may vote. We throw around you no restraint. Your home is our home. You are in every sense a brother, and you shall be deprived of no privilege. But while in no manner the privileges of a freeman should be denied to any, we must not shut our eyes to the influences that surround us.
The Magi controlled the then known world.
The Roman church has done the same. In England a church has assumed secular power.
In each instance it was the fabulousjus divinumby which it was accomplished.
Shall they be allowed by such influences to control and so break down our great experiment of self-government?
Rather let those peaceful and benevolent influences prevail, which were inculcated by societies who taught equality of rights, and peace and charity among men.
This bring us then to the great motive power which alone can save our country.
It isthe education of the people, and the freedom of the press, directed through a unity of language.Through these, if properly conducted, unless they be controlled by the hostile influences hereinbefore spoken of, we shall be a happy and united nation.
There is no need, hereafter, of any secret teaching. Secret societies may promote social good, but they are no longer necessary to teach either traditional philosophy, or promote public welfare, except by benevolence.
Our duty is to encourage thought, foster public schools, create a unity of feeling and ideas, by means of a unity of language, and a freedom of the press.
But, in doing so, from the history of the past, can we be too careful in guarding against the insidious influences of societies, whose antecedents in history have proved so dangerous?
Societies having for their object a religious influence, and, thereby intending to control political power, are dangerous. The past has shown it.
Societies of benevolence, like the Free-Masons and Odd-Fellows, have done much good; but each member therein votes, in political matters, as he pleases, and without control. These societies do good to all, without view to any particular faith.
Each person that binds himself, by an obligation, to serve onlyHim, whose "kingdom is not of this world," should be debarred thereby from interfering in the politics of this world, which he has thus forsworn.
But what are the facts? Do not even the clergyof New England try to control our government? Are they not even endeavoring to createDISUNION? Is this not with the desire andempressementof foreign power?
How far may not the prætorian bands of Rome aid therein to carry out the result?
Can we be too guarded as to our great experiment?
The first practical result, then, indicated by past history, is, that political power, in monarchies, empires, &c., has been under the control of mere priestly mysteries.
The next is, that human nature is always the same, and will endeavor to accomplish the same result.
Take the history of the past, what are we to anticipate for the future? Can we judge but from the past? Have they not endeavored to govern Europe?
We can only allow the will of freemen to govern us. The will that has, on oath, submitted itself to the control of a foreign power, is not that of afree man, and our duty is to watch it.
Let, then, every secret become a mystery; or, a revealed secret. If it be good to one, let it be good to all. Secure equality of rights. Collision of mind strikes out the sparks of truth. Secure universal education by free schools, ensuring unity of language, but leaving thought free; and the result will be, that secrecy will have become a mystery, or revealed knowledge to all.
Education, and the freedom of the press, are thetrue safeguards of a republic. Interfere with the exercise of no religion; but let no one system of faith control your government. Frown down every effort of priests or clergy to meddle with politics. Then shall we avoid the errors of the past, preserve our present union, and hope for the spread of the true principles of liberty. With education will be united true piety, each assisting the other, no matter what the peculiar system of faith. Do away with secrecy altogether, and let every blessing that knowledge can confer, be devoted to public information, and the good of all. So, shall the abuses of secrecy be done away with for ever—and it shine forth only in the holy sphere to which it should be confined, to modesty and domestic virtue, religious meditation and prayer, and prudence in the transactions of life.