order, but is there anything under heaven that has not been abused? Have we not seen the Jesuits, under the cloak of our holy religion, thrust into the parricidal hand of blind enthusiasts the dagger with which kings were to be assassinated! All men of importance, I mean those whose social existence is marked by intelligence and merit, by learning or by wealth, can be (and many of them are) Freemasons: is it possible to suppose that such meetings, in which the initiated, making it a law never to speak, ‘intra muros’, either of politics, or of religions, or of governments, converse only concerning emblems which are either moral or trifling; is it possible to suppose, I repeat, that those meetings, in which the governments may have their own creatures, can offer dangers sufficiently serious to warrant the proscriptions of kings or the excommunications of Popes?
In reality such proceedings miss the end for which they are undertaken, and the Pope, in spite of his infallibility, will not prevent his persecutions from giving Freemasonry an importance which it would perhaps have never obtained if it had been left alone. Mystery is the essence of man’s nature, and whatever presents itself to mankind under a mysterious appearance will always excite curiosity and be sought, even when men are satisfied that the veil covers nothing but a cypher.
Upon the whole, I would advise all well-born young men, who intend to travel, to become Freemasons; but I would likewise advise them to be careful in selecting a lodge, because, although bad company cannot have any influence while inside of the lodge, the candidate must guard against bad acquaintances.
Those who become Freemasons only for the sake of finding out the secret of the order, run a very great risk of growing old under the trowel without ever realizing their purpose. Yet there is a secret, but it is so inviolable that it has never been confided or whispered to anyone. Those who stop at the outward crust of things imagine that the secret consists in words, in signs, or that the main point of it is to be found only in reaching the highest degree. This is a mistaken view: the man who guesses the secret of Freemasonry, and to know it you must guess it, reaches that point only through long attendance in the lodges, through deep thinking, comparison, and deduction. He would not trust that secret to his best friend in Freemasonry, because he is aware that if his friend has not found it out, he could not make any use of it after it had been whispered in his ear. No, he keeps his peace, and the secret remains a secret.
Everything done in a lodge must be secret; but those who have unscrupulously revealed what is done in the lodge, have been unable to reveal that which is essential; they had no knowledge of it, and had they known it, they certainly would not have unveiled the mystery of the ceremonies.
The impression felt in our days by the non-initiated is of the same nature as that felt in former times by those who were not initiated in the mysteries enacted at Eleusis in honour of Ceres. But the mysteries of Eleusis interested the whole of Greece, and whoever had attained some eminence in the society of those days had an ardent wish to take a part in those mysterious ceremonies, while Freemasonry, in the midst of many men of the highest merit, reckons a crowd of scoundrels whom no society ought to acknowledge, because they are the refuse of mankind as far as morality is concerned.
In the mysteries of Ceres, an inscrutable silence was long kept, owing to the veneration in which they were held. Besides, what was there in them that could be revealed? The three words which the hierophant said to the initiated? But what would that revelation have come to? Only to dishonour the indiscreet initiate, for they were barbarous words unknown to the vulgar. I have read somewhere that the three sacred words of the mysteries of Eleusis meant: Watch, and do no evil. The sacred words and the secrets of the various masonic degrees are about as criminal.
The initiation in the mysteries of Eleusis lasted nine days. The ceremonies were very imposing, and the company of the highest. Plutarch informs us that Alcibiades was sentenced to death and his property confiscated, because he had dared to turn the mysteries into ridicule in his house. He was even sentenced to be cursed by the priests and priestesses, but the curse was not pronounced because one of the priestesses opposed it, saying:
“I am a priestess to bless and not to curse!”
Sublime words! Lessons of wisdom and of morality which the Pope despises, but which the Gospel teaches and which the Saviour prescribes.
In our days nothing is important, and nothing is sacred, for our cosmopolitan philosophers.
Botarelli publishes in a pamphlet all the ceremonies of the Freemasons, and the only sentence passed on him is:
“He is a scoundrel. We knew that before!”
A prince in Naples, and M. Hamilton in his own house, perform the miracle of St. Januarius; they are, most likely, very merry over their performance, and many more with them. Yet the king wears on his royal breast a star with the following device around the image of St. Januarius: ‘In sanguine foedus’. In our days everything is inconsistent, and nothing has any meaning. Yet it is right to go ahead, for to stop on the road would be to go from bad to worse.
We left Lyons in the public diligence, and were five days on our road to Paris. Baletti had given notice of his departure to his family; they therefore knew when to expect him. We were eight in the coach and our seats were very uncomfortable, for it was a large oval in shape, so that no one had a corner. If that vehicle had been built in a country where equality was a principle hallowed by the laws, it would not have been a bad illustration. I thought it was absurd, but I was in a foreign country, and I said nothing. Besides, being an Italian, would it have been right for me not to admire everything which was French, and particularly in France?—Example, an oval diligence: I respected the fashion, but I found it detestable, and the singular motion of that vehicle had the same effect upon me as the rolling of a ship in a heavy sea. Yet it was well hung, but the worst jolting would have disturbed me less.
As the diligence undulates in the rapidity of its pace, it has been called a gondola, but I was a judge of gondolas, and I thought that there was no family likeness between the coach and the Venetian boats which, with two hearty rowers, glide along so swiftly and smoothly. The effect of the movement was that I had to throw up whatever was on my stomach. My travelling companions thought me bad company, but they did not say so. I was in France and among Frenchmen, who know what politeness is. They only remarked that very likely I had eaten too much at my supper, and a Parisian abbe, in order to excuse me, observed that my stomach was weak. A discussion arose.
“Gentlemen,” I said, in my vexation, and rather angrily, “you are all wrong, for my stomach is excellent, and I have not had any supper.”
Thereupon an elderly man told me, with a voice full of sweetness, that I ought not to say that the gentlemen were wrong, though I might say that they were not right, thus imitating Cicero, who, instead of declaring to the Romans that Catilina and the other conspirators were dead, only said that they had lived.
“Is it not the same thing?”
“I beg your pardon, sir, one way of speaking is polite, the other is not.” And after treating me to a long dissection on politeness, he concluded by saying, with a smile, “I suppose you are an Italian?”
“Yes, I am, but would you oblige me by telling me how you have found it out?”
“Oh! I guessed it from the attention with which you have listened to my long prattle.”
Everybody laughed, and I, much pleased with his eccentricity, began to coax him. He was the tutor of a young boy of twelve or thirteen years who was seated near him. I made him give me during the journey lessons in French politeness, and when we parted he took me apart in a friendly manner, saying that he wished to make me a small present.
“What is it?”
“You must abandon, and, if I may say so, forget, the particle ‘non’, which you use frequently at random. ‘Non’
