Secret Societies of All Ages - Charles Heckethorn


BOOK IX ANTI-SOCIAL SOCIETIES THE THUGS 294. Introductory.—Accounts of several anti- social societies have been given in Book IV., such as the Assassins, Dervishes, and others. They were introduced there because they owed their origin to the religious systems described in that Book, and therefore I deemed it advisable not to sever the connection existing between the religious and the social sects by describing them in different Books. And thus much I thought it necessary to explain, an apparent irregularity, before commencing the history of the Thugs. 295. Name and, Origin.—Shortly after the conquest of Seringapatam in I799> about a hundred robbers, called Phansigars, were apprehended in that province; but it was not known then that they belonged to a distinct class of hereditary murderers and plunderers settled in various parts of India. In 1807, between Chittoor and Arcot, several Phansigars were apprehended, and information was then obtained which ultimately led to a full knowledge of the association infamous under the name of Thugs, though tie name by which they were known to one another, and also to others, was " Phansigars,' that is, " men of the noosa" The name Thug is said to be derived from thaga to deceive, because the Thugs get hold of their victims by luring them into false security. They were particularly numerous in Mysore, the Carnatic, in the Balaghat Districts, and in the Poliums of Chittoor. As to their origin. General Sleeman. considers them descended from remnants of the army of Xerxes, which invaded Greece; but more probably their origin is more recent. The date assigned by themselves to their first establishment in India coincides with the destruction of the Assassins of Alamut. It is not improbable, in fact, that some of the fugitives who fled from the swords of the Moguls made their way to India; and the existence of 245 246 Ishmaelites in India, under the name of Borahs, was known before the existence of the Thugs as an organised sect had been detected. Now the Thugs in the Ramasee, or cant of the Thugs, always call themselves Borahs, which they do probably for the purpose of disguising their real pursuit; for there is a sect, numerous in Hindustan, known by the name of Bohras, and whose members are cliiefly peaceful traders. Some sect of Thugs call themselves Aulce, 296. Practices and Worship of Thvs.—One common mode of decoying young men having valuables upon them is to place a young and handsome woman by the wayside, and apparently in great grief, who by some pretended tale of misfortune draws him into the jungle, where the gang are lying in ambush, and on his appearance strangle him. The gang consists of from ten to fifty members; and they will follow or accompany the marked-out victim for days, nor attempt his murder until an opportunity offering every chance of success presents itself. After every murder they perform a religious ceremony called tupounee; and the division of the spoil is regulated by old-established laws— the man that threw the handkerchief, or roomed, gets the largest share; the man that held the hands, called the shuviseea, the next largest proportion, and so on. In some gangs their property is held in common. Their crimes are committed in honour of Kali, who hates our race, and to whom the death of man is a pleasing sacrifice. Kali (derived from Kala = Time), or Bhowany—for she is equally well known by both names—was, according to the Indian legend, born of the burning eye which Shiva, one of the persons of the Brahmin trinity, has on his forehead, whence she issued, like the Greek Minerva out of the skull of Jupiter, a perfect and full-grown being. She represents the Evil Spirit, delights in human blood, presides over plague and pestilence, and directs the storm and hurricane, and ever aims at destruction. She is represented under the most frightful eflSgy the Indian mind could conceive; her face is azure, streaked with yellow; her glance is ferocious; she wears her dishevelled and bristly hair displayed like the peacock's tail, and braided with green serpents. Bound her neck she wears a collar, descending almost to her knees, composed of golden skulls. Her purple lips seem streaming with blood; her tusk-like teeth descend over her lower lip; she has eight or ten arms, each hand holding some murderous weapon, and sometimes a human head dripping with gore. With one foot she stands on a human corpse. She has her THE THUGS 247 temples, in which the people sacrifice cocks and bullocks to her; but her priests are the Thugs, the "Sons of Death,'* who quench the never-ending thirst of this divine vampire. An engraving, slightly differing in some of the above details,, may be seen in the first volume of the "Asiatic Eesearches,'* 297. Traditions.—Like all similar societies, the Thugs have their traditions. According to them, Kali in the beginning determined to destroy the whole human race, with the exception, however, of her faithful adorers and followers. These, taught by her, slew all men that fell into their power. The victims at first were killed by the sword, and so great was the destruction her worshippers wrought, that the whole human race would have been extinguished, had not Vishnu, the Preserver, interfered, by causing the blood thus shed to bring forth new living beings, so that the destructive action of Kali was counteracted. It was then this goddess, to nullify the good intention of Vishnu, forbade her followers to kill any more with the sword, but commanded them to resort to strangulation. With her own hands she made a human figure of clay, and animated it with her breath. She then taught her worshippers how to kill without shedding blood. She also promised them that she would always bury the bodies of their victims, and destroy all traces of them. She further endowed her chosen disciples with superior courage and cunning, so as always to ensure them the victory over those they should attack. And she kept her promise. But in the course of time corrupt manners crept in even among the Thugs, and one of them, being curious to see what Kali did with the dead bodies, watched her as she was about to remove the corpse of a traveller he had slain. Goddesses, however, cannot thus be watched on the sly. Bhowany saw the peeper, and stepping forth, thus addressed him: ** Thou hast now beheld the awful countenance of a goddess, which none can behold and live. But I shall spare thy days, though as a punishment of thy crime I shall not protect thee as I have done hitherto, and the punishment will extend to all thy brethren. The corpses of those you kill will no longer be buried or concealed by me; you yourselves will be obliged to take the necessary measures for that purpose, nor will you always be successful, though I leave you the Jcussee, or sacred pickaxe, to dig the graves; sometimes you will fall under the profane laws of the world,, which will be your eternal punishment. Nothing will remain to you but the superior intelligence and skill I have given 248 you, and hencdfoxth I sliall direct you by aariea only, which you must diligently consult." H!enee their snperstitious belief in. omens. They study divination by birds and jackals,, and by throwing the hatchet, and as it falls so they take their route. Any animal crossing the. road from left to right, on their first setting out, is considered a bad omen, and the expfeditioa consequently is given, up for that day. The first murder on. an expedition is called sonoka; the leader givBS the jhirneey or sign for strangling; ihe place of burial is called beyl; the victim to be strangled is called hmd if the operation, presents difficulties; if easy, he is called coQsul; a pair of victims are distinguished by the name of hhitree. Bungoos are river Thugs, passing up and down the (ranges, pretending to be going to or coming from holy places. They inveigle people on board their boats, and then strangle them, and throw them through holes, purposely made in the sides of the boats, into the river, after having broken the spines of their victims to prevent their recovering. This class of Thugs at one time numbered between two and three hundred members. 298. Initicdion.—To be admitted into this horrible sect required a long and severe novitiate, during which the aspirant had to give the most convincing proofs of his fitness for admission. This having once been decided on, he was conducted by his sponsor to the mystical baptism, and clothed in white garments, and his brow crowned with flowers* The preparatory rite being performed, the sponsor presented him to the gurhii, or spiritual head of the sect, who, in his turn, introduced him into a room set apart for such ceremonies, where the Hyemader, or chiefs of the various gangs, awaited him. Being asked whether they will receive the candidate into the Order, and having answered in the affirmative, he and the gurhii are led out into the open air, where the chiefs place themselves in a circle around the two, and kneel down to pray. Then the gurhu rises, and lifting up his hands to heaven, says: " Bhowany! Mother of the world! " (this appellation seems very inappropriate, since she is a destroyer), whose worshippers we are, receive this Thy new servant; grant him Thy protection, and to us an omen, which assures us of Thy consent." They remain in this position until a passing bird, quadruped, or even mere cloud, has given them this assurance; whereupon they return to the chamber, where the neophyte is invited to partake of a banquet spread out for the occasion, after which the ceremony is over. The newly-admitted member then takes the appellation of Sahib' THE THUGS 249 Zada, He commences his infamous career as litghah, or gravedigger, or as bdhcU, or explorer of the spots most convenient for executing a projected assassination, or bML In this condition he remains for several years, until he has- given abundant proof of his ability and good-will. He is then raised to the degree of bhtUtotali, or strangler, which advancement, however, is preceded by new formalities and ceremonies. On the day appointed for the ceremony, the candidate is conducted by his gurhii into a circle formed in the sands, and surrounded by mysterious hieroglyphics, where prayers are offered up to their deity. The ceremony lasts four days, during which the candidate is allowed no other food but milk. He occupies himself in practising the immolation of victims fastened to a cross erected in the ground. On the fifth day the priest gives him the fatal noose, washed in holy water and anointed with oil, and after more religious ceremonies, he is pronounced a perfect bhuttotah. He binds himself by fearful oaths to maintain the most perfect silence on all that concerns the society, and to labour without ceasing towards the destruction of the human race. He is the rex sacrificultcs, and the person he encounters, and Bhowany places in his way, the victim. Certain persons, however, are excepted from the attacks of the Thugs. The hierophant, on initiating the candidate, says to him: " Thou hast chosen, my son, the most ancient profession, the most acceptable to the deity. Thou hast swoni to put to death every human being fate throws into thy hand; there are, however, some that are exempt from our laws, and whose death would not be grateful to our deity." These belong to some particular tribes and castes, which he enumerates; persons who squint, are lame, or otherwise deformed, are also exempt; so are washerwomen, for some cause not clearly ascertained; and as Kali was supposed to co-operate with the murderers, women also were safe from them, but only when travelling alone, without male protector; and orthodox Thugs date the deterioration of Thuggism from the first murder of a woman by some members of the society, after which the practice became common. The Thugs had their saints and martyrs, Thora and KuduU being two of the most famous, who are invoked by the followers of Bhowany. Worshippers of a deity delighting in blood, those whom the English Government condemned to death, offered her their own lives with the same readiness with which they had taken those of others. They met death with indifference, nay, with enthusiasm, firmly believing that 250 they should at once enter paradise. The only favour they asked was to be strangled or hanged; they have an intensehorror of the sword and the shedding of blood; as they killed by the cord, so they wished to die by it. 299. Suppression.—When the existence of th6 society wasfirst discovered, many would not believe in it; yet in courseof time the proofs became so convincing that it could no longer be ignored, and the British Government took decided measures to suppress the Thugs. A Thuggee school of industry in connection with the Lahore gaol was established, but closed again about 1882, the prisoners being allowed their freedom under ticket-of-leave. The crimes some of them had committed, indeed, almost exceed belief. One Thug, who was hanged at Lucknow in 1825, was legally convicted of having strangled six hundred persons. Another, an octogenarian, confessed to nine hundred and ninety- nine murders, and declared that respect for the profession alone had prevented him from making it a full thousand, because a round number was considered among them rather vulgar. But in spite of vigorous measures on the part of Great Britain — there is a regular government department in India for the suppression of Thuggism—the sect could not be entirely destroyed; it is a religious order, and as such has a vitality greater than that of political or merely criminal associ-ations. It was still in existence but a few years ago, and no doubt has its adherents even now, though the modern Thugs resort to drugging and poisoning, instead of strangling. It always had protectors in some of the native princes, who shared their booty, and such may now be the case. The society has a temple at Mirzapore, on the Ganges. A Thug, who during the Indian rebellion turned informer,, confessed to having strangled three women, besides, perhaps, one hundred men. Yet this fellow was most pleasing and amiable in appearance and manners; but, when relating his deeds of blood, he would speak of them with all the enthusiasm of an old warrior remembering heroic feats, and all the instincts of the tiger seemed to reawaken in him. In spite of this, however, he caused some two hundred of his old companions to be apprehended by our government. When the Prince of Wales visited the portion of Lahore gaol allotted to the Thugs, a hoary old criminal, named Soba Singh, admitted with a sort of pride that he had strangled thirty-six persons. Two of the prisoners showed His Royal Highness how Thuggee was performed. 3CX). Recent Instance of Thuggism.—Sharfu, alias Sharif THE THUGS 251 ad-din, was hanged in the Punjab on January 6, 1882. He had become a Thug about the year 1867, and from that date to 1879 he lived by poisoning travellers. He pleaded guilty to ninety-six charges. The Punjab police published his biography, with notes, to assist officers in arresting the members of the gang who were then known to be at large. II THE CHAUFFEURS, OR BURNERS 301. Origin and Organisation of Society.—The Chauffeurs or Burners formed a secret society formerly existing in France, and only extinguished at the end of the last century. Its members subsisted by rapine and murder. According to the slender notices we have of this society, it arose at the time of the religious wars which devastated France during the days of Henry III. and IV. and Catherine of Medici; and as the writers who searched into its history were Roman Catholics, they charitably assumed the original Chauffeurs to have been the defeated Huguenots, who took to this brigand life to avenge themselves on their conquerors. But the fact that the religious ceremonies of the society incftided the celebration of a kind of mass, strongly militates against this assumption of their origin. It is more probable that, like similar fraternities formed in lawless times, it consisted of men dissatisfied with their lot, ordinary criminals, and victims of want or injustice. The Chauffeurs constituted a compact body, governed by a single head. They had their own religion, and a code of civil and criminal laws, which, though only handed down orally, was none the less observed and respected. It received into its fraternity all who chose to claim admission, but preferred to enrol such as had already distinguished themselves by criminal deeda The members were divided into three degrees; the spies, though aflSliated, did not properly form part of the society. The initiated wfere again subdivided into decurice, each with its guapo or head. Though, as we have said, any one could be initiated, yet the society, like that of the Jesuits, preferred educating and bringing up its members. Whole families belonged to the fraternity, and the children were early taught how to act as spies, commit small thefts and similar crimes, which were rewarded more or less liberally, as they were executed with more or less daring or adroitness. Want THE OHAUFFEUBS, OR BURNERS 353 of success brought proportionate punishment with it, verysevere corporeal castigation, which was administered not merely as punishment, but also to teach the young members to bear bodily pain with fortitude. One would almost be inclined to think that those bandits had studied the code of Lycurgas! At the age of fourteen or fifteen the boy was initiated into the first degree of the society. At a kind of religious consecration he took an oath, calling down on his own head the lightning and wrath of heaven if ever he failed in his duty towards the Order. He received the sword he was to use in self-defence and in fighting for his brethren. The master had almost unbounded authority; he kept the common purse, and distributed the booty according to his own discretion. He also awarded rewards or promotion, and inflicted punishment. Theft from the profane, as outsiders were called, was the fundamental law, and, indeed, the support of the society, but theft from a brother was punished, the first time, by a fine three times the amount stolen. When repeated, the fine was'heavier, and sometimes the thief was put to death. Each brother was bound to come to the assistance of another when in danger; the honour of the wives of members was to be strictly respected, and concubinage and prostitution were prohibited and severely punished. Their mode of administering justice was rational, i.e., summary. The accused person was called before the general assembly of the members, informed of the charge against him, confronted with the witnesses, and if found innocent acquitted; if guilty, he had either at once to pay the fine imposed, receive the number of blows allotted, or submit to hanging on the nearest tree, according to the tenor of the sentence. 302. Religious and Civil Ceremonies.—The religious worship of the Chauffeurs was a parody on that of the Church. The sermons of their preachers were chiefly directed to instructing them how most profitably to pursue their profession, and how to evade the pursuit of the profane. On f §te-days the priests celebrated mass, and especially invoked the heavenly blessing on the objects and designs of the society. English* navvies seem to have borrowed the leading feature of their marriage ceremony from that of the society of Chauffeurs, which was as follows:—On the wedding-day the brideoom and bride, accompanied by the best man and chief bridesmaid, presented themselves before the priest, who after having read some ribald nonsense from a dirty 254 SECEET SOCIETIES old book, took a stick, which he sprinkled with holy water, and after having placed it into the hands of the two chief witnesses, who held it up between them, he invited the bridegroom to leap over it, while the bride stood on the other side awaiting him. She received him in her arms, arid held him up for a few moments before setting him down on the ground. The bride then went in front of the stick, and took her leap over it into the bridegroom's arms, whose pride it was to hold her up in the air as long as possible, before letting her down. Auguries were drawn of the future felicity and fecundity of the marriage from the length of time the bride had been able to hold up her spouse, whilst both seated themselves on the stick, and the priest put on the bride's finger the wedding-ring. The navvies' ceremony therefore of " jumping over the broomstick '* is no new invention. Divorces were granted not only for proved or suspected infidelity, but also on account of incompatibility of temper— which proves the Chauffeurs to have been, in this respect at least, very sensible people—after the priest had tried every means to bring about a reconciliation. The divorce was pronounced in public, and its principal feature was the breaking of the stick on which the pair had been married over the wife's head. After that, each was at liberty to marry again. 303. The Grrand Master.—The sect was spread over a great part of North-western France; made use of a peculiar patois, understood by the initiated only; and had its signs, grips, and passwords like all other secret societies. It comprised many thousand members. Its existence and history first became publicly known through the judicial proceedings taken against it by the courts of Chartres during the last decade of the preceding century. Many mysterious robberies, fires, and murders were then brought home to the Chauffeurs. Its Grand Master at the time was Francis the Fair, so called on account of his singular personal beauty. Before his initiation he had been imprisoned for robbery with violence, but managed to escape; the Order sought him out and enrolled him amongst its members, and at the death of their chief, John the Tiler, unanimously elected him in his place. Taken prisoner at the above-mentioned period, he again found means to give his gaolers at Chartres the slip—probably with their connivance—and was not heard of again. A rumour was indeed current at the time that he had joined the Chouans, and eventually perished, a THE CHAUPPEUES, OE BUENEES 255 victim to his debaucheries. Some hundreds of Chaufifeurs were executed at Chartres; but the mass of them made their escape and swelled the ranks of the above-named Chouaris, It was chiefly during the Eeign of Terror that the —A young man who had suffered in this fashion from some of the members of the society, determined to be revenged on them, by betraying them into the hands of justice. He revealed his plan to the authorities of Chartres, and then set about its execution. In broad daylight, in the market-place of Chartres, he picked the pocket of a gendarme. The gendarme, having his instructions, of course saw nothing, but a Chauffeur, some of whom were always prowling about, noticed the apparently daring deed, and reported it to his fellows and to his chief. That so clever and bold a thief should not belong to the brotherhood seemed unnatural; very soon therefore he was sought out, and very advantageous offers were made to him if he would join them. At first he seemed disinclined to do so, but eventually yielded, and then showed all the zeal usual with neophytes. He attended all the meetings of the society, and speedily made himself acquainted with all their secrets, their signs, passwords, modes of action, hiding-places, etc. Their safest retreat and great dep8t, where the booty was stored, was a wild wood in the neighbourhood of Chartres. When the false brother had made these discoveries, and had -also ascertained a day when nearly all the members of the 256 SECEET SOCIETIES fiOGLoty iuld be assembled on the spot for planning an expedition, he managed to evade their vigilance, hastened to ChartFes, jand gave the necessary information to the authorities, who had held a large number of men in readiness in the expectation of this chance. These were at once despatched to the locality indicated by the guide, the wood was surrounded, and the Chauflfeurs being taken unawares, either perished JSghting or were taken prisoners. This was in 1799. Some of the Chauffeurs managed to escape, and under the leadership of Sohinderhannes (John the Player), continued their criminal practices on either side of the Ehine, until the band was seized in 1803, and Schinderhaimes and many of his followers were executed at Mayenoe, from which time the Chauffeurs were no more heard of. 305. Death of an old Chauffeur.—The French papers in November 1883 reported the death, near Cannes, of Yves Condie, at the age of 105, one of the ancient leaders of the Chauffeurs. He had spent the latter part of his life in " respectable retirement." He had started on his adventurous career at the period of the wars of La Vendue; later on, on arriving at Chartres, in quest of his wife, who had fled from him, taking with her all the money she could lay hands on, he joined a band of Chauffeurs. Having discovered his wife's retreat, it is recorded that he flayed her alive, and the leader of the band to which he belonged being executed, he assumed his place, and carried off a Government commissary who had been instrumental in causing the brigand chief to be guillotined, keeping him as a hostage until a heavy price was paid for his ransom. Ill THE GAEDUNA 306. Origin of the Society.—When that superstitious bigot and tyrant Ferdinand, king of Spain—who believed himself a clever diplomatist, but was all his lifetime but the tool of a rapacious and bloodthirsty priesthood, the same who made the Inquisition all-powerful in Spain, and caused Columbus to be brought home in chains from the world he had discovered and added to the monster's dominions—when he resolved on the extermination in his kingdom of Moors and Jews—the former the most civilised, and the latter the most industrious of his subjects—all the vagabonds and scoundrela of Spain were welcome to take part in the holy war, solely begun and carried on to extirpate heresy and spread the pure faith—at least such was the pretence. There had indeed, long before Ferdinand's time been bands of malefactors who roamed over the Spanish territory, and with the secret support of the Boman Catholic clergy, who shared the spoil, committed wholesale burglaries in the houses of Moors and Hebrews, occasionally burning a resisting heretic in the flames of his own house as a sweet-smelling savour unto Heaven, The Moors were enemies to their country, though they had civilised it, and the Jews belonged to an accursed race; to fight and destroy them was a meritorious work, which had the full approbation of the Church. In Ferdinand's time the brigands readily joined the crusade against the Moors; the king's motto evidently was— " It is the sapiency of fools To shrink from handling evil tools," and brigands may make good soldiers. Brigands, moreover, are generally well disposed towards the Church, and submissive to the priest, and these dispositions, so well agreeing with those of Ferdinand himself, could not but render the brigands favourites with him. But when the object of Ferdinand's holy war was attained, and the Moorish power VOL. I. *57 R 258 SECEET SOCIETIES destroyed, he left the free-lances to shift for themselves, which they did in their fashion, by returning to their former occupation of brigandage. Now, although during the muchvaunted reign of Ferdinand the Catholic, as lying and servile writers have called him, and Isabella, who was too much under the influence of a set of demons in priestly garb, and hence did all she could to increase the power of the Inquisition, nearly two millions of subjects—Moors and Jews—were driven from the realm, yet a great many remained who belonged to the one or the other race, and had, in order to be allowed to stay in their native country, adopted the Christian faith. Yet with such contempt were they looked upon by the genuine Spaniards, that they never spoke of them but as marranos (hogs), though many of them were the heads of, or belonged to, rich and influential families. The king and his Satanic crew of inquisitors were ever anxious to convict such persons of having relapsed into heresy, in order to bum them at the stake and confiscate their property. The brigands, well aware of this, selected the houses of the marranos for the scenes of their operations; and as long as a good share of the booty passed into the hands of priests, inquisitors, and the royal exchequer. Justice winked at the proceedings. But when the brigands grew tired of these heavy exactions, and refused to pay tribute. Justice suddenly woke up and resolved on exterminating the brigands, who snatched away spoil which legitimately belonged to the king and Inquisition, as the reward of their virtue in rigorously putting down heresy. It was then—when gendarmes and soldiers were sent out in all directions to catch or disperse the bands of brigands that infested the country—that these bands, which had hitherto acted independently of each other, determined for their greater safety to unite and form one large secret society. It was thus the Garduna arose, which soon provided itself with the whole apparatus of secret signs, passwords, initiatory ceremonies, and all other stage "property " necessary in such cases. Their connection with the Holy Inquisition was not severed thereby, but established on a business-like footing, though of course it remained secret—a sort of sleeping partnership. With such high protection at Court and in the Church, it is not surprising that the association soon counted its thousands of members, who actually made Seville their headquarters, where all great plundering, burning, and murdering expeditions were planned and prepared. 307. Organisation.—The society had nine degrees, arranged THE GARDUNA 259 in three classes. To the inferior classes belonged the novices or Gkivatos (goats), who performed the menial duties, acted as explorers and spies, or carried the booty. When on the watch, during any operation of their superiors, they imitated, in case of danger, the cry of an animal. At night they imitated that of a cricket, owl, frog, or cat. In the daytime they barked like dogs. The Coberieras (covers), abandoned women, who insinuated themselves into private houses to spy out opportunities for stealing, or acted as decoy-ducks, by alluring men into retired places, where they were set upon, robbed, and frequently murdered by the brigands. For the latter purpose, however, the Garduna generally employed young and handsome women, who were called Serenas (syrens), and usually were the mistresses of leading members. Lastly, the Fuelles (bellows), or spies, chiefly old men of what is called venerable appearance—whatever that may mean—sanctimonious in carriage, unctuous in speech, haunting churches, in fact, saints. These not only disposed of the booty already obtained, but by their insinuating manners and reputation for piety wormed themselves into the secrets of families, which were afterwards exploited for the benefit of the. band. They also acted as familiars of the Inquisition. In the next class were the Floreadores (athletes), men stained with every vice, chiefly discharged or escaped convicts from the galleys, or branded by the hand of the executioner, whose office consisted in attacking and robbing travellers on the high-road. Then came the proud Ponteadores (pinkers, i,e,, bullies, expert swordsmen), sure to kill their man. Above these were the Guapos (heads, chiefs), also experienced duellists, and generally appointed to lead some important enterprise. The highest class embraced the Magistri, or priests, who conducted the initiations, preserved the laws, usages, and traditions of the society. The Gapatazes (commanders), who resided in the different provinces through which the Garduna was spread, represented the Herviano Mayor or Grand Master, who exercised arbitrary and absolute power over the whole society, and ruled the members with a rod of iron. He often was an important personage at Court. Strange that men, who will not submit to legitimate authority, yet will bow to and be tyrannised over by a creature of their own setting up! The Thugs, Assassins, Chauffeurs, and all similar lawless societies, surrendered their will to that of one man in blind and slavish fear; but perhaps this is the only condition on which such societies can exist. 26o 308. Spirit of the Society.—The Thugs or Assassins killed to rob, but the Garduna, having learnt its business, so to speak, in a more diabolical school, that of the Holy Inquisition, considered itself bound to perform any kind of crime that promised a chance of gain. The priests had drawn up a regular tariff, at which any number of members of the society could be hired to do any deed of darkness. Robbery, murder, mutilation, false evidence, falsification of documents, the carrying off of a lady, getting your enemy taken on board a ship and sold as a slave in a foreign colony—all these could be had " to order; " and the members of the Garduna were exceedingly conscientious and prompt in carrying out such pleasant commissions. • One-half of the price paid for such services was generally paid on giving the order, and the other half on its completion. The sums thus earned were divided into three parts; one part went into the general fund, the other was kept in hand for running expenses, and the third went to the members who had done the work. That for a considerable period the affairs of the society were in a very flourishing state, is proved by the fact that they were able to keep in their pay at the Court of Madrid persons holding high positions to protect and further the interests of the members. They even had their secret affiliates among judges, magistrates, governors of prisons, and similar officials, whose chief duty lay in facilitating or effecting the escape of any member of the society that might have fallen into the hands of justice. 309. Signs, Legend, etc.—It was mentioned above that the Garduna had its signs and passwords of recognition. When a Garduna found himself in the company of strangers, to ascertain if a brother was present, he would as it were accidentally put his right thumb to his left nostril; if a brother was present, he would approach him and whisper the password, in reply to which another password would be given; then, to make quite sure, there would be grips and signs d la Freemason, and the two might talk at their ease in a jargon perfectly unintelligible to outsiders on their mutual affairs and interests. Their religious rites—and the Garduna insisted much on being a religious society—were those of the Papal Church, and as that Church is founded on legends innumerable, so the Garduna had its legend, which was a follows:—" When the sons of Beelzebub (the Moors) first invaded Spain, the miraculous Madonna of Cordova took refuge in the midst of the Christian camp. But God, to punish the sins of His people, allowed the Moors to THE GARDUNA 261 defeat the orthodox arms, and to erect their throne on the broken power of the Christians, who retreated into the mountains of Asturia, and there continued, as well as they could, their struggle with the enemies of God and oppressors of their country. The Madonna, daily and hourly implored by the faithful, granted some successes to their arms, so that they were not entirely destroyed, according to Heaven's first decree. And though they could not drive the Moors from Spain, they yet amidst the mountains preserved their religion and liberty. There Uved at that time in the wilds of Sierra Morena an old anchorite, named ApoUinare, vulgarly called Oal Polinario, a man of austere habits, great sanctity, and a devout worshipper of the Virgin. To him one morning the Mother of God appeared and spoke thus: ' Thou seest what evil the Moors do to thy native country and the religion of my Son. The sins of the Spanish people are indeed so great as to have excited the wrath of the Most High, for which reason He has allowed the Moors to triumph over you. But while my Son was contemplating the earth, I had the happy inspiration to point out to him thy many and great virtues, at which his brow cleared up; and I seized the instant to beseech him by means of thee to save Spain from the many evils that affict it. He granted my prayer. Hear, therefore, my commands and execute them. Collect the patriot and the brave, lead them in my name against the enemy, assuring them that I shall ever be by their side. And as they are fighting the good fight of the faith, tell them that even now they shall have their reward, and that they may in all justice appropriate to themselves the riches of the Moors, in whatever manner obtained. In the hands of the enemies of God wealth may be a means of oppressing religion, whilst in those of the faithful it will only be applied to its greater glory. Arise, ApoUinare, inspire and direct the great crusade; I invest thee with full power, anointing thee with celestial oil. Take this button, which I myself pulled oflE the tunic of my celestial Son; it has the property of multiplying itself and working miracles without number; whoso wears one on his neck will be safe from Moorish arms, the rage of heretics, and sudden death.' And the Virgin having anointed him and given him the button, disappeared, leaving an ambrosial flavour behind." Then the anchorite founded the Holy Garduna, which thus could claim a right divine to robbery and murder. Hence also no important predatory expedition was undertaken without a foregoing religious ceremony; and when a discussion arose as to how to attack a traveller, or to 262 SECEET SOCIETIES commit some other similar crime, the Bible was ostensibly referred to for guidance. 310. Suppression of the Society.—The laws of the society, like those of nearly all secret societies, were not written down, but transmitted by oral tradition; but the Garduna kept a kind of chronicle in which its acts were briefly recorded. This book, which was deposited in the archives of the tribunals of Seville by Don Manuel de Cuendias, who, with his mountain chasseurs, exterminated the sect, and which book, with other documents, was seized in the house of the Grand Master Francis Cortina in 1821, formed the basis of the indictment of the society before the courts of justice. From this it appeared that the Garduna had its branches in Toledo, Barcelona, Cordova, and many other Spanish towns. It also revealed their close connection with the Holy Inquisition up to the seventeenth century, and it showed that the " orders " given by the holy fathers amounted in 147 years—from 1520 to 1667—to 1986, which had yielded the Garduna nearly 200,000 francs. Of their list of crimes, the carrying off of women, chiefly at the instigation of the holy fathers of the Inquisition, forms about onei-third, assassinations form another third, whilst robbery, false testimony, or denunciation, complete the list. The book further was the means of enabling the authorities to arrest many of the members of the society, who were tried without delay, and on the 25th November 1822 the last Grand Master and sixteen of his chief followers expiated their crimes on the scaffold erected in the market-place of Seville, and the Garduna in Europe only survives in the bands of brigands who are yet to be occasionally encountered in the recesses of the Spanish mountains. 311. Bandits insuring Travellers Safety.—These bandits, like the Garduna, continued to keep in every town, and most of the ventas, or isolated inns on the high-roads, agents or " insurers," who, for a certain sum, insured travellers against the attacks or exactions of other brigands. In 1823 every traveller who wished to avoid trouble on the journey from Madrid to Cadiz had only to travel in one of the waggons of Pedro Euiz; the fare was three times that of the stage coach, but the bandits never attacked the waggons of Ruiz. At Merida, in Estremadura, the host of the Three Crosses gave a password for forty francs. Don Manuel de Cuendias, the editor of Fral's " History of the Inquisition," relates in that work that he, in 1822, paid Father Alexis forty francs for the password, Vade retro, which, on his arrival at the "Confes THE GAEDUNA 263 sional/' the place where a traveller might he killed without even seeing his murderers, turned four bngands, who made their appearance, into four peasants more inoffensive than lambs. The Garduna was reorganised in South America, where it existed in 1846, in BrazD, Peru, the Argentine Eepublic, and Mexico, and where for a few dollars a hired assassin will rid you of an enemy. IV THE CAMOREA 312. Origin of the Gamorra.—This society, probably the most pernicious association which has ever existed in Europe, was, or is—for we have no proofs that it has ceased to exist — an association of blacklegs, thieves, extortioners, rogues and villains of every kind, infesting Naples and the Neapolitan territory. The origin of the name is involved in doubt, but most probably it is simply a Spanish importation; for the word camorra exists in that language, meaning quarrel, dispute, and a camorrista is a quarrelsome, cantankerous person, and as the word was not known in Italy before the Spanish usurpation, we may reasonably assume that the word and the thing were introduced into Naples by the Spaniards, especially as we know from old Spanish authors that associations like the Italian Camorra existed in Spain long before the latter appeared in Italy. To quote but one instance: In the account of what happened to Sancho Panza on the island of Barataria, we are told that on going his rounds one night he met two men fighting; on inquiring the cause of the quarrel, it appeared that one of the combatants had won a large sum of money at a gambling-house, that the other, who had been looking on, and given judgment for him in more than one doubtful case, "though he could not well tell how to do it in conscience," had claimed from the winner a gratuity of eight reals, but the latter would only give four, and hence the quarrel. To make such claims always was the practice of the Neapolitan gaminghouse Camorrista. The enforced gratuity was in Spain called the harato; in Naples, harattolo. History says nothing as to the origin of the Camorra; tradition goes no further back than the year 1820; let us see what is known of its organisation. 313. Different kinds of Camorra.—There is the "elegant" Camorra, the swell mob of the society, who levy taxes on gamblers, as already mentioned; the Camorra, winch extorts 264 THE CAMOEEA 265 contributions from shopkeepers, hackney-coach drivers, boatmen, in fact, from every one following some out-door calling; nay, the Camorrists abound in the prisons, and woe to the prisoner who, under the accursed reign of the Bourbons, did not quietly submit to their exactions. There was a political Camorra, and even a Camorra which committed murder. 314. Degrees of the Society.—The Camorra was largely supplied with new members by the prisons. A youthful prisoner, who aspired to become a Gamorrista, began his apprenticeship in prison, where he was put to the most degrading offices in the service of imprisoned Camorristi. When in course of time he had given proofs of courage and zeal, he was promoted to the degree of picciotto di sgarro, Pudotto may be translated " lad," but as to the meaning of the term sgarro, the Camorristi themselves are in the dark. It may be derived from sgarrare, to mistake, or from sgarare, to come off conqueror, but either derivation is only a surmise. Nor were the terms applied to differences of degree always the same. In some localities the novice was called a tamurro; in the second degree he took the name of picdotto donore, and became picdotto di sgarro only after many years' trial. In a society having no written or printed records we must expect slight differences! In the flourishing days of the Camorra, admission to the degree of di sgarro was only obtained by undergoing the test of devotion and courage. The aspirant had to apply for permission to disfigure or, if necessary, to kill some one. If the Camorrists did not happen to have on hand an order to do either, the candidate undei-went the trial of the tirata (duel, literally, " drawing"), which consisted in drawing his knife against a picdotto already received and designated by lot. This was not so dangerous a proceeding as might at first appear, for most of the picdotti were the sons of Camorristi, and as such practised from their earliest youth fighting with knives. There were clandestine schools of mutual instruction in the town, and even in the prisons, where the use of the dagger was taught. Moreover, this trial fight always was a simple tirata a musco (literally, a musk drawing), that is, a mild affair in which the knife was to touch the arm only, and at the first blood the combatants embraced and the candidate was initiated. In the early days of the Camorra the trial was more severe. The Camorristi stood round a coin placed on the ground, and all at a given signal stooped to prick it with their knives. The candidate had to pick up the coin. Often his hand was pierced, but he became a pied 266 SECEET SOCIETIES otto di sgarro. He underwent a noviciate of three to six years, during which he had to bear all the charges of the association without sharing in its benefits. He generally belonged to a Camorrista, who assigned to him all the hardest tasks, occasionally giving him a handful of coppers. He was always chosen when blood had to be spilt. When a blow had to be struck, the picdotti were eager to deliver it in the hope of advancement. The one chosen by lot sometimes incurred six to twenty years on the galleys, but he became a Camorrista. All these murders were committed, not for the sake of lucre, but for that of honour; for the Neapolitan conscience bowed down before the knife, as more civilised countries still do before the sword. 3 1 5. Ceremony of Reception.—On the reception of a pwciotto into the degree of Camorrista, the sectaries assembled around a table, on which were placed a dagger, a loaded pistol, a glass of water or wine, supposed to be poisoned, and a lancet. The picciotto was introduced, accompanied by a barber, who opened one of the candidate's veins. The latter was then, in some circles, called a tamurro. He dipped his hand in his blood, and extending it towards the Camorristi, he swore for ever to keep the secrets of the society, and faithfully to carry out its orders. He then took hold of the dagger and planted it firmly in the table, cocked the pistol, and brought the glass to his mouth to indicate that he was ready, at a sign from the master, to kill himself; but the latter stopped him, and bade him kneel down before the dagger. He then placed his right hand on the head of the candidate, and with the left he fired off the pistol into the air, and shattered the glass containing the supposed poisoned liquor on the ground. He then drew the dagger from the table, presented it to the new companion, and embraced him, which example was followed by all the others. The tamurro, henceforth a Camorrista, became entitled to all the rights, benefits, and privileges of the society. His election was announced to all the sections. But this ridiculous ceremony was not always observed. Sometimes the candidate only swore fidelity to the society over two crossed daggers. The reception was generally followed by a banquet in the country, or in the prison itself if the reception took place among prisoners. 316. Centres.—The Camorristi were divided into centres. There were twelve at Naples, and every centre was divided into paranze or sub-centres, each one of which acted independently of the others and on its own account, though THE CAMORRA 267 during a certain period all the centres, every one of which had its chief, acknowledged the chief of the Vicaria centre as their supreme head. (The Vicaria was originally the Castle Capuano, which became afterwards the pjjace of the Spanish Viceroy, hence the change of name, and eventually the Courts of Law.) The last of these supreme heads was one Aniello Ausiello, who eventually disappeared and was never apprehended by the police. The chief of every centre was chosen by the members; he could take no important step without consulting them. But all the earnings of the centre were paid to him, which invested him with considerable power, for he distributed the Camorra—for this word designates not only the society, but also the common fund. The chief was allowed a contarvlo or accountant, a capo carusiello or cashier, and a secretary. Among the other employes of the Camorra were a capo stanze or caterer, and a chiamaiore, literally, the caller, because he called the prisoners wanted in the prison parlour. The division of the iarattolo (312) took place every Sunday, the chief always retaining for himself the lion's share. 317. Cant Terms of the Camorra.—The chief is called masto, or si mato, master, or Sir master. When a companion, as all the affiliated are styled, meets one of his chiefs in the street, he raises his hand to his cap, and says, " Masto, volite niente f " Master, do you want anything? A companion is simply addressed as 5I, an abbreviation of signore. An ubbidienza, obedience, means an order. Freddare to mak cold, means to kill; the dormente, the sleeper, the dead body. The man who is robbed is called Vagnello, the lamb; soggetto, subject, or mico. The stolen object is called the mortOy or rufo; the fence, the graffo. These latter words are pure slang. The knife is called martino, punta (point), or misericordia; when quite flat and double-edged, a sfarziglia. A gun is a hocca (mouth), tofa, or buonhas; a revolver, a tictac, or bo-botta; the patrol are gatti neri, or sorci (black cats or mice). The commissary of police is nicknamed capo lasagna (lasagne are a kind of long and flat maccaroni); the lasorgnaro (dealer in lasagne) means a sergeant of police, and a simple policeman is an asparago (asparagus); the palo (Pole) is a spy; the serpentina means a piaster. When a picdotto took upon himself the crime of another, Facollava, he embraced him. Camorristi belonging to the lowest class of the people are called guappi (meaning unknown); those who are pickpockets, and to facilitate their sleight of hand have lengthened the fore-finger by violent stretching, or by a 268 machine made for the purpose, till it is of the same length as the middle finger, are curiously enough called GhirurgL 318. UnwrUten Code of the Gamorra.—It is not probable that the Camorristi ever had a written code of laws; but they had an orally-transmitted code, containing twenty-four articles. It would extend this book too much were we to give them all: we select a few. Article 2 declares that no member of the police is ever to be admitted; but article 3 allows a Camorrista to join the force in order to keep his brethren informed of anything the authorities may be planning against them; article 5 stipulates that offences against the society are to be tried by the Grand Master and six Camorristi proprietarii (that is, Camorristi who have others under them); by article 8 any member who has betrayed his oath of secrecy is condemned to death; articles 9 and 10 award the same punishment for omissions or commissions of acts endangering the security of the society. By article 1 5 the lowest Camorrista may kill any member who has committed any act injurious to' the society, but he must do so in the presence of two companions, who must witness to the facts. Article 16 condemns any one who attempts to become personally acquainted with the Grand Master to death. By article 20, Camorristi, who have reached the age of fifty to sixty years, or who have been injured in the cause, are entitled to temporary or permanent support; their widows also in certain cases receive pensions. Article 24 secures to prisoners gifts in money, arms, or whatever they may be in need of, without any restriction. It was also an unwritten law among Camorristi to mutually assist one another if unlucky at play; an offence committed against a member of the Camorra elegante was an offence committed against all, and any one of them could avenge it; these latter gentry also generally dressed alike, wore their hats in the same way, and carried their walkingsticks horizontally suspended between two fingers of the right hand. Stealing was allowed, but the objects stolen must be of some value, so as not to bring disgrace on the Camorra! 319. The Camorra in the Prisons.—We have already mentioned that the Camorra was ubiquitous, that, in the time of the Bourbons, it invaded the prisons even. A prisoner on his arrival was accosted by a Camorrista, who asked for money for the lamp of the Madonna. On all the prisoner ate, drank, smoked, on any money he received from friends, on necessaries and superfluities, on justice and privileges, the Camorra THE OAMOEEA 269 levied a tax. Those who resisted this extortion ran the risk of being beaten to death. True, the Camorrista, who had taken the prisoner " under his protection," would not allow him to be fleeced by others, and would even fight for him — after having skinned him alive! When a prisoner of some rank was brought to the Vicaria, he would occasionally receive from the Camorra—not from the gaolers, who went in fear of the sectaries—a knife for his personal defence. In every prison the Camorristi had a dep6t of arms, which went by the name of the pianta (plant), and was never discovered by the gaol authorities. It may fairly be assumed that originally the Camorra was established in the prisons as a protection for prisoners, who under the vile reigns of the Bourbon dynasty were shamefully ill-treated by the officials. It is certain that the Camorristi maintained some order in the prisons; in fact, the gaolers often were glad to have recourse to their authority to master rebellious prisoners. 320. The Camorra in the Streets.—Originally the Camorra existed in prisons only.; it was carried into the city by prisoners, who had served their time, shortly after the year 1830. From that date the streets of Naples were infested by Camorristi, who " worked " in gangs. They mewed like cats at the approach of the patrol, crowed like cocks on seeing a benighted pedestrian; this sign was also adopted, when known at a house, to indicate a friend. They uttered a long sigh when the pedestrian was not alone; sneezed when he did not look worth attacking; chanted an Ave Maria when the spoil promised to be good, and a Gloria Patri when the expected victim hove in sight. When a Camorrista entered a meeting-place of the sect where he was a stranger, any one present who kn,ew him, to indicate to his friends that the new-comer was one of them, would twice or thrice raise his eyelids, thrust his' hands into his pockets, and look for a second or two at the ceiling. The town Camorra w«,s not absent from the highest circles. Eoyal Highnesses were in league with smugglers, and shared their profits; ministers protected the Camorristi "for a consideration;" bishops, the heads of charitable institutions, every government official, in some way or another were involved in the Camorra scandal. M. Marc-Monnier mentions a Camorrista he knew at Naples who, though he played with loaded dice, cheated at cards, and was, in fact, a thorough swindler, was yet received at Court, because he handled the sword well, and was feared as a duellist, until an Englishman killed him in an "affair of honour." But the Camorrist r e simple sponged 270 SECEET SOCIETIES on the lower classes. A beggar could not occupy his accustomed post without feeing the Camorrista. In the low taverns found in many parts of Naples, where ragged beggars would sit all day, nay, all night long gambling, the Cammorrista would stand by and levy his tax on every game. By what right did he claim it? No one could tell: suffice it to say, no one disputed it. The tax on gamblers was onetenth of the winnings. A rich man, known to be about to bid for a house sold by auction, would be waited on by a Camorrista and informed that unless he paid a certain sum to the society the latter would outbid him; of course he had to yield. From houses of ill-fame the Camorra drew a large revenue, as also from smuggling. The police being very badly organised under the old regime, leading merchants were glad to engage the Camorra to superintend the loading and unloading of merchandise; Camorristi were found at every town-gate, the offices of the octroi, the custom-house, the railway station, taxing coachmen and porters; nurserymen bringing fruit into the town were mulcted in one sou the basket. The Camorristi also kept illegal lottery offices: the profits must have been large, for a woman who was apprehended was shown to have gained one thousand francs a week. In fact, the Camorra speculated on every weakness and vice of mankind. Under the Bourbons it even infected the army; but when it attempted to corrupt the Italian army, such members as were detected were publicly exposed with a placard suspended from their necks, bearing the henceforth infamous word—Camorrista. 321. Social Gatises of the Camorra.—These must be looked for in the abject state of slavery in which the Neapolitan people were kept by the Bourbon dynasty, which protected common malefactors to secure their loyalty, whilst the intelligence of the country, aiming at liberal institutions, was persecuted with the utmost malignity. The clergy bravely helped the king to keep the people in a condition of the grossest ignorance and superstition. Hence no vigorous association for good could arise against evil; fear kept down the few who stood at a higher moral level, hence the power of the well-organised and flourishing Camorra, just as we find, at the present day, Chinese beggars forming powerful guilds and exacting donations from the shopkeepers in every city of the empire. The Camorra had never been a political society before 1848, therefore government did not interfere with it; nay, sometimes they were useful to the police, and were, in fact, taken into their service, every one of the twelve THE CAMOEEA 271 heads of sections receiving a hundred ducats (425 francs) a month from the secret police fund, whilst the higher employes of the force received one-third of the monthlyproceeds of the swindling transactions of the society. Sometimes the latter would detect crimes which the police could not discover. 322. The Political Gamorra.—After 1848 the conspirators against the government, unable to stir up the people, endeavoured to win over the Camorristi, but all they gained by this injudicious step was to be heavily blackmailed by them. Some of them, having attempted honestly to earn their money, and fallen into the hands of the police, were sent to prison. Then the sect became political. In June i860 Francis II. was compelled to grant a constitution; the prisons were opened, and a crowd of Camorristi came forth. Their first act was to attack the commissaries of police, to burn their papers, and beat the gendarmes to death with cudgels. The Sanfedisti or the rabble in favour of the king and divine right, threatened to pillage the town— they had already hired store-rooms to deposit their booty. Don Liborio, the new Prefect of Police, threw himseK into the arms of the Camorristi to save Naples from pillage—and they prevented it. They were formed into a civic guard, which kept order in the town until the arrival of Garibaldi. But they remained Camorristi at heart. They largely engaged in smuggling, and forcibly took the octroi of the town gates, so that government on a certain day received at all the gates together but twenty-five sous. This led to vigorous measures. Ninety Camorristi were arrested in one night; the next day the octroi yielded 3400 francs. On the establishment of the regular monarchy, Silvio Spaventa, a patriot of the year 1848, became Minister of Police; one of his first measures was to deal with the Camorra. He had not long to wait for an infraction of discipline on their part; in one night he caused more than one hundred Camorristi to be arrested; at the same time he abolished the civic guard, replacing it by a guard of public security, organised beforehand, 323. Attempted Suppression of the Camorra.—But in spite of the energetic measures of Signer Spaventa, the Camorra was not destroyed; it existed not in a group of men only, it was deeply rooted in the morals of the country. Though the chiefs were removed, the sect retained its organisation under other chiefs. Such Camorristi as had been sent to prison after a time regained their liberty, and resumed their 272 SECEET SOCIETIES malpractices; they were transported to various islands in the Mediterranean, whence many of them made their escape, returned to Naples, and raised tumults in the streets, crying, " Death to Spaventa! " They became powerful at elections, and with their cudgels directed the religion and politics of the electors. Peaceful citizens were nightly assaulted and robbed in the streets of Naples; burglaries became quite common. This state of things lasted till 1 862. The Southern States had been declared in a state of siege, and General La Marmora and the Questor Aveta determined to take this opportunity of exterminating the Camorra. In September 1862 three hundred of the most notorious Camorristi were in prison; some of them were sent to the cellular prison, the Murate, at Florence; others were shut up in the islands of Tremiti. Yet the Camorra seems irrepressible. Occasionally there would be an apparent lull in its activity, to break out again with renewed vigour. It would be tedious to relate its doings from year to year, for it continued to flourish when the new kingdom of Italy was firmly established: a few episodes may suflSce. 324. Renewed Measures against the Camorra.—In September 1877 the government made another determined effort to suppress the Camorra. The market of St. Anna della Paluda was the spot chosen for the attack. No peasant could bring and sell there his vegetables and fruit before having paid a tax to the Camorristi. Besides the guards in plain clothes, the market had been surrounded early in the morning by police and carabiniers, while a tolerably strong force of Bersaglieri was in attendance close at hand. On a sudden every gate and way of exit was closed; flight or resistance was out of the question, and fifty-seven of the most notorious of the Order were seized, bound together by a long rope, and carried off to the nearest police station, where they were soon committed and sent off to prison in parties of ten. There was the picciotto without dress and in his shirt sleeves, and the full-blown Camorrista, dressed as a gentleman, with his fingers covered with rings, and a gold chain round his neck. This razzia was followed a few days after by another iv. the fish market, when fifty-nine of the worst characters were caught. Yet so tenacious are the Camorristi of their pretended rights, that two days after the descent on the fruit market some of them made their appearance and usual demand, which, however, was resisted, and the fellows were arrested. The wives, too, of those whom the police had seized entered the market, alleging that their husbands had THE CAMOEEA 275 commissioned them to receive their dues. In former day& they would have been paid at once; on this occasion the wives were marched off to prison. 325. Murders by Camorristi.—Another occasion when the Camorra again came prominently before the public was in June 1879. In August 1877 one Vincenzo Borrelli, a leading member of the society, was murdered near Naples. He had fallen under the suspicion of having turned spy and informer, and entertaining secret relations with the police. Accordingly his death was decreed by the association. Six members met together in a wine-shop, and agreed to select one of their number to do the deed. The lot fell on one Raffade Esposito (the Foundling), who seems to have been chosen because he had a private cause of quarrel with Borrelli, and also because he was himself suspected of want of loyalty towards the society, and his fidelity would be conveniently tested by his readiness to undertake the deed. Esposito lay in wait for Borrelli and shot him from behind. The wound was not immediately fatal, and Esposito was pursued and seized by some soldiers, but he was rescued by a sympathising crowd. Borrelli's body was carried to the dead-house amidst the insults of the populace, and subjected to all sorts of indignities. Esposito was made the hero of the day; collections were gathered for him; but he found it. impossible to evade the vigilance of the police, and three days after his rescue he gave himself up. He was escorted to prison through the streets of Naples by a vast crowd of sympathisers, who pressed money and cigars on him, and strewed flowers in his path. Some seventy-eight other members of the Camorra were arrested at the same time, and indicted as accessories to the murder of Borrelli; but the judges and jury, threatened with the vengeance of the Camorra, found "extenuating circumstances," and the criminals got off with comparatively slight punishments. But, then, all these wretches are noted for their devotion; they are faithful children of the Church, which knows how to protect them; and the Camorra still flourishes, for the papers reported in April 1885 a fresh trial of Camorristi, one of them having turned informer. A number of them had been sent to the island of Ischia, and the first proceeding of some of the chief sufferers from the Italian mania for secret societies was to form an inner circle of the Camorra, electing a president, whose position entitled him to all articles stolen, a portion of which he assigned to thie thief; he also allowed gambling, receiving a share of the winnings—in fact, we VOL. I. s 274 SECEET SOCIETIES find that in 1885, under the present Italian Government, the Oamorra survives in prisons in the same form and vigour which distinguished it under the Bourbon despots. But what progress or improvement can be expected among the lower classes of Italy as long as a Pope occupies the Vatican, and a German Emperor insults the intelligence of civilised Europe by kneeling to that Pope, who is the representative of an ecclesiastical system which has always fostered and protected brigandage, with its robbery and murder? MALA VITA 326. The Mala Vita.—The society known by this name seems to be an offshoot of the Camorra, since the highest grade in it is that of camorrist, and the second that of picciotto; the third was that of giovanotto, or novice. The chief of the Camorristi held the title of **Wise Master," whilst the Camorrist was nicknamed " Uncle." The society first came prominently before the public in April 1 891, when 179 persons were arrested and tried at Bari, in the Neapolitan territory, as members of it. The title of the society. Mala Vita, which signifies " Evil Life," is said to be taken from a novel by Degia Como, which, at the time of its publication, was tremendously popular in Italy. The discovery of the conspiracy was due to the disclosures of nine members of the society who became informers. It appears that admission to the ranks of the organisation was only procurable after numerous preliminaries. A person wishing to become a member had to be introduced by a member to the chief of the society, who would then instruct another associate to institute a rigorous inquiry as to whether or not the applicant was worthy of admission. All these negotiations were conducted in a species of thieves' slang. There were, as already mentioned, three grades of members, each possessing a separate head, and, to a certain extent, separate accounts. When the admission of a new associate had been resolved upon, a meeting of the sect in which he was to be enrolled was convened, and the formality of taking a vote upon the question having been gone through, the candidate was led into the place of meeting. An interrogatory and interchange of declarations, conducted in the secret dialect of the body, next ensued. The novitiate was finally sworn in with great mystery. He took the oath with one foot in an open grave, the other being attached to a chain, and swore to abandon father, mother, wife, children, and all that he held dear, in order to work out the objects of the association. 276 SECEET SOCIETIES Humility and self-abnegation were also imposed upon the novitiate by the terms of the oath. After the ceremony of initiation, the chief delivered a fantastic harangue, intended to intimidate the new member by impressing him with a due sense of the fearful pains and penalties which would certainly attend any betrayal of the society's secrets or interests. No one was allowed to join the organisation who had been a gendarme, a policeman, or a custom-house officer. The principal object of the society appears to have been brigandage. The booty obtained in all predatory expeditions, and the ransoms derived from the capture of unlucky travellers, were thrown into a common stock, a certain proportion being, however, specially set apart for division among the Camorristi, whose duty it was, within eight days, to divide the remainder among all the members of the organisation, an exceptionally large share being claimed by the chief. Breaches of the society's rules and disobedience to orders were punished by torture and death, the whole society sitting in judgment, and the executioners being selected by lot. In the event of any person so deputed failing to carry out * the society's decree, he had to undergo the same punishment he had been ordered to inflict. The member was obliged to have certain designs tattooed on his body, by which he could at any future time be identified. Some of these designs were extremely curious, representing angels, devils, serpents, dancing women, Garibaldi's portrait, and the Lion of St. Mark. At the trial, informers explained how, when in prison, they, by order of the Camorristi, conveyed letters or money to other prisoners belonging to the society; or how the decrees of the Camorristi, involving outrages upon prisoners, warders,, and others, were communicated to those chosen for their execution. The evidence adduced revealed a thoroughlyorganised system of outrage and exaction pursued against innocent persons, and of revenge committed upon such as were suspected of communicating with the police. Severe sentences of imprisonment were passed on most of the accused; but the society evidently continued to exist, for in March 1892, about one hundred and sixty persons, mostly young men between the ages of twenty and thirty, were arrested as members of it. Their chief was a man of sixty, who had spent some twenty-five years in penal servitude on the galleys. His followers were all persons guilty of various crimes, such as robbery, assault, and other acts of violence. They were, of course, sentenced to various terms of imprisonment; but the Mala Vita Society still exists. VI THE MAFIA 327. The MaJMs Code of Honour.—This is a Sicilian •society, which may be briefly described as another Camorra, its aim and practices being similar to those of the Neapolitan association, with a strong admixture of brigandage and bloodthirstiness. The society has a regular code of laws, called the Omerta, according to which every member must himself avenge any wrong done to him, for not justice, but the living, must avenge the dead—hence the laws of the vendetta. No member is to give evidence in any court of law against a criminal, but must, on the contrary, conceal and protect him. Candidates are admitted after a trial by duel; the members are divided into such as are merely under the protection of the Mafia, and such as are active members, and share in the profits, derived from smuggling and blackmail levied on landowners and farmers. No one guilty of, in the Mafia's opinion, disgraceful conduct, such as giving evidence in a court of law, or information to the police, picking pockets, or J)eing a coward, is ever admitted a member, who call themselves giovani d'onore, honourable youths. They have their secret signs, passwords, and other means of recognition, which they have hitherto managed to keep from the knowledge of the outer world. Like the Camorra, it is represented in all classes of society. It lounges abroad in silk hat, black coat, and kid gloves; it skulks in dens haunted by the forger, bully, or pimp. Generally when a murderer or burglar is arrested, the governor of the prison gets a hint that the culprit is a Mafiose, and forthwith he is treated with consideration. The judge on the bench receives a document in open court, and the prisoner somehow has to be discharged for want of evidence; juries, as a rule, refuse to convict. When in 1885 doings of the Mafia were discussed in the Italian Parliament, proofs were adduced that the society was represented in the antechamber of the trocurator-General of Palermo; nay, the very commandant 278 SECEET SOCIETIES of the EoyaJ troops, holding the King's commission to stamp out the sect, was directly accused in the Italian Chamber of acting in collusion with the Mafia, if, indeed, he was not a Mafiose himself. The stormy discussions which followed led to no result, and the Mafia was left to pursue its course in unhappy Sicily. 328. Origin of the Mafia.—The origin of the Mafia must be sought for in the former political conditions of the island. Since the middle of the last century, when Sicily was united with Naples, and with it formed the kingdom of the Two Sicilies, the island was under the government, or rather misgovernment, of viceroys. The few years of the First Eepublio and First Empire of France alone formed an exceptional period, during which the Court of Naples, expelled by Napoleon, took refuge in Sicily, where it was protected by England, which sent an army under Lord Bentinck, and a fleet under Nelson, to ward off the French from the island. There existed at that time in Sicily a numerous class of armed vassals, dependents, and retainers, in the service of the feudal nobility, clergy, and large landowners. The King of Naples, having upon the advice, or rather compulsion, of England granted the Sicilians a constitution, this measure involved the abolition of all feudal rights. The retainers and vassals thus set free being mostly reckless and daring fellows, nearly all turned brigands, whom the Bourbon king had no means of suppressing. He therefore, to restore a little order and security on the island, took the chiefs of these robbers into his service, and organised the bandits into compagnie d'armi, or rural gendarmes, who, however, while pretending to prevent robberies and extortion,, themselves committed these crimes. They grew very powerful, and daily aflSliated new members. The respectable inhabitants, rather than expose themselves to the risks of the vendetta, quietly submitted to the exactions of the society; the lower and uneducated classes began to look on it as a terrible power, superior to that of the government, and ended by considering it an honour, as it certainly was an advantage, to be received among its members. The causes of the continuance of the Mafia may be found in the sulphur mines of Northern Sicily, and in the agricultural conditions of the whole island. Tens of thousands of labourers of both sexes, and of every age, are employed in the mines, and their condition is one of abject poverty, and unremitting, dangerous toil In the agricultural districts the peasantry are ground down by the " middlemen,** J THE MAFIA 279 who rent the estates of the great landowners from these latter, and under-let them in small portions, and at exorbitant rates, to the peasants, who, unable to live on the produce, are driven into crime. The true seat of the Mafia is the neighbourhood of Palermo; no one can go a mile beyond the gates without risk of being robbed or murdered. In September 1892 about one hundred and fifty of these malefactors were arrested at Catania, most of them, on being examined, proving to be old offenders. The Mano fraterna, another secret association, discovered in Sicily in 1883, was an offshoot of the Mafia, though its members repudiated the idea of being robbers and extortioners; they called themselves the instruments of universal vendetta. 329. Origin of the term Mafia.—What is the meaning of the word Mafia? and whence comes it? The invention is attributed to Mazzini; it certainly was unknown before 1859 or i860, the time when that agitator made his appearance in Sicily. It is well known that he had no faith in any class of society except its very dregs, and his having formed the vagabonds and thieves, who then swarmed a11 over Sicily, , into a secret society of his own, seems well borne out by facts. The allegation is that he first formed a secret society called the Ollonica, which word was coined by Mazzini from the two Latin words obelus, a spit, and nicOy I beckon, which being joined and contracted became dblonica, the word meaning, " I beckon with a spit; " " spit " being taken in the sense of dagger, as no doubt the sect understood it, we should get the sense of I beckon, or threaten with a dagger, which was the usual occupation or practice of the vagabonds enlisted by Mazzini. But within this sect he formed an interior, more deeply initiated, one, the members of which were called Mafiiisi, from Mafia, composed of the initials of the five following words:—Mazzini, autorizza, furti, incendi, avvelenamenti, Mazzini authorises thefts, arson, poisoning. And the Mafiusi were accustomed to call these crimes their pavi, or bread, since it was by them they lived. 330. The Mafi/x in the United States.—In October 1890 Mr. David Hennessy, chief of police at New Orleans, was assassinated. The subsequent legal inquiry showed the murder to have been the work of the Mafia, which had been introduced into New Orleans about thirty years ago. In May 1890 a band of Italians, residing in that town, surprised another band belonging to another society called the Stop 28o SECEET SOCIETIES jpaghera in an ambush, and riddled the entire party with bullets, killing and wounding six persons. The authorities thereupon determined to take extreme measures to end the vendetta, which had already resulted in more than forty murders among Italians and Sicilians in New Orleans. Six persons were arrested and tried, but during the trial all the witnesses were assassinated. The men charged were, however, convicted, but their counsel succeeded in securing an order for a new trial, which was still pending when the ¦chief of the police, Mr. Hennessy, was assassinated. He had thoroughly investigated the doings of the opposing societies, and was in possession of information which, it was thought, must lead to the conviction of the European €ut-throats. He had received frequent warnings to beware of assassins, and had for some time travelled with an escort night and day. Nothing happened, however; he, on Sunday, dismissed his guard, believing it to be no longer necessary. On the following Wednesday, at midnight, he left the police headquarters for his home. It was raining and very dark, but, as he had not far to go, Mr. Hennessy determined to walk. As. he turned the corner of Basin and Girod Streets, where an electric light threw down its strong rays upon him, a volley of bullets was fired at him from a passage a few feet away. Though severely wounded, Mr. Hennessy turned, drew his pistol, and emptied it in the direction of the dark entrance of the alley. Altogether fully twenty shots were exchanged. A policeman who was standing on the opposite comer ran to assist his chief and was shot in the head. Mr. Hennessy having exhausted the contents of his revolver, fell to the ground from loss of blood, and as he did so, four of his assassins sprang from the alley and ran down the street, while four others emerged a moment later and went off in the opposite direction. In their flight the murderers dropped three guns. They were muskets, sawn off behind the trigger, and with the butts hinged on, so that the guns could fold into the pocket. These are used only by Italian and Sicilian desperadoes. Eleven Sicilians were arrested on suspicion; and from the confession of one of them it appeared that the murder of Mr. Hennessy was determined on at a secret meeting held on the Saturday preceding the day of the assassination; ten members were chosen by lot to do the deed. In spite of the overwhelming evidence against the accused, the jury, intimidated by threats of assassination by the countrymen of the Italians implicated, found six of them THE MAFIA 281 not guilty, giving them, as they alleged, the benefit of the ¦doubt. A fresh charge, however, was preferred against those whom the jury had acquitted, and they were sent back to the <50unty gaol. But early on March 14, 1891, a large crowd collected at the Clay statue and was harangued by a citizen named Parkerson on the case of the Italians charged with the assassination of Mr. Hennessy. He denounced the finding of the jury, and under his leadership about two thousand persons, armed with guns and revolvers, stormed the county gaol, where the accused, nineteen in all, were still confined. The mob dragged the prisoners from their cells and hanged or shot eleven of them. On the following day meetings of the Stock Exchange, the Board of Trade, the Cotton Exchange, and other public bodies passed resolutions deploring, but endorsing as necessary, the acts of the mob which stormed the gaol and lynched eleven Italian prisoners. The lynchers included some of the most prominent men in the city, and the notice calling the meeting, which culminated in the massacre of the prisoners, was signed by professional men, editors, merchants, and public oflScials. These occurrences led to a temporary tension between the governments of Italy and the States, but fortunately for the two countries the application of diplomatic oil gradually softened and finally dispersed the irritation. The Mafia has not since then dared to raise its head in New Orleans, though it may well be assumed to be still exercising its pernicious influence in secret. And that influence at one time was very great over the reputable portion of the community, who feared it much more than lawless ruffians feared the law* The majority of the Mafia Italians got their living by crime) whilst those who did follow a respectable trade got< rid of competition by holding out threats of assassination to their rivals. Every time a member of the Mafia was tried for crime, one or more of the jurymen selected to try him received warning, written and sealed, from the Mafia Society, terrorising them into a refusal to convict. Probably the trouble is not over yet; for the government action in attempting to suppress the society on the other hand stirs up the Italian feeling for their compatriots, and many Italians, who never contributed before, nor sympathised with the objects of the Mafia, now subscribe freely. VII BEGGARS, TRAMPS, AND THIEVES 331. Languages and Signs.—The vagabonds included in the above designations occasionally formed themselves into associations which were not strictly secret, but held together by secret languages and signs, adopted for one common object, as is now the case with the Jesuits, and as ws done by the Garduna, the bands of Schinderhannes at theend of the last and beginning of the present centuiy, and is done by the more modem' brigands and thieves. In the Middle Ages Prance was infested with a band of itinerant beggars, usually known as TruandSy whence our word truant. They had their king, a fixed code of laws, and a language peculiar to themselves, constructed probably by some of the debauched youths who, abandoning their scholastic studies, associated with the vagabonds. This language in course of time came to be called argot, which may be derived from the Greek apyo<; an idler, lazy fellow, and the truands were then known as argotiers. Cartouche (born 1693, broken on the wheel in 1 721), the famous robber, also formed his band into an association, having a language and laws of their own. In England, beggars' and thieves' slang is known as cant or pedlars' French; tinkers have a language peculiar to themselves, but extensively understood and spoken by most of the confirmed tramps and vagabonds. It is known as "shelta,' is pure Celtic, but quite separate from other tongues. In French slang is known as argot, in German as rothwdlschy in Italian as gergo, in Spanish as Germania, in Bohemian a& Eantyrka, in Portuguese as calao. Circassian thieves and robbers make use of a secret language known as schakops and forschipsS. Among the Asiatics there is a cant language known as balaibalan, formed chiefly of corrupted Arabic, Persian, and Turkish words. The vagabonds who hang about the Hottentots use a jargon which is called Cuze-cat. The vulgar dialect of the Levant is known as Lingua franca, or bastard Italian, mixed 282 BEGGAES, TRAMPS, AND THIEVES 283 with modern Greek, German, Spanish, Turkish, and French. European cant consists largely of Hebrew and gipsy slang, together with terms borrowed—and generally distorted and perverted from their true meaning—from the languages of the countries to which the speakers belong. Cant words usually turn on metaphor and fanciful allusions, and frequently display great ingenuity, wit, nay, sometimes poetical fancy, as when French thieves call the iron bars in their cell windows a "harp." Certain forms of superstition are common to the vagabonds of the most distant countries, and many of these superstitious beliefs are as curious as they are revolting. Thieves and beggars recognise one another by certain signs, such as placing the fingers so as to form the letter C of the deaf and dumb alphabet, shutting one eye and squinting with the other when looking at a supposed colleague. Tramps on begging expeditions inform their brethren of the results of visits paid to houses or villages by signs chalked on walls or doorposts, or cut in trees, or traced on the snow. The begging fraternity have their patron saint, St. Martin, born about 316, who was at first a soldier, but afterwards became a priest. When a soldier, he passed a beggar standing, with scarcely any clothing on, at the gate of Amiens Cathedral. He immediately drew his sword, and cutting his mantle asunder in the middle, gave one half to the beggar; hence his becoming their patron saint. But such beggars as are, or pass themselves off for, cripples acknowledge St. Giles as their patron. The fraternity of thieves individually are not fraternal in their intercourse; they prefer working alone, or, at most, in couples. But they have their secret language and signs, of course varying in every country, though foreign terms are occasionally introduced; thus argot, the French for slang, is a term by which London thieves designate their own secret language. Some of their expressions are curious: " cat and kitten stealing " is stealing quart and pint pots; " chariot buzzing," picking pockets in an omnibus; a "diver" is a pickpocket. Why do they call the treadmill " cockchafer "? Whence comes " flummuxed "—sure of a month in prison? 332. Italian and German Robbers.—Among associated bands of robbers, the brigands of Italy are best known. The band led by Schinderhannes, mentioned above, existed at the end of the last and beginning of this century on both banks of the Upper Ehine; it was broken up by the execution of their leader and eighteen of his companions in November 1803. A very 284 SECRET. SOCIETIES large band of robbers about the same date infested the neighbourhood of Aix-la-Chapelle, and were known as the band of Mersen, a small village near Eupen, which they made their headquarters. But they were universally spoken of by the nickname of the goat-riders, because the superstition of the time supposed them to ride on goats—devils in disguise—when engaged in some robbing expedition. Their secret chief was one Kirchhof, surgeon and steward of the monastery of Herzogenrode (?), who about the year 1804 was arrested, tried in the monastery, and died under torture. Of the band, about the same time, fourteen were hanged in Germany and Holland, eighteen died by the guillotine in France; the rest escaped and joined other bands, or were separately captured afterwards. Kirchhof bound his followers by a formal contract to keep their secret firmly, and rather to take it into the grave with them than reveal it from cowardice or treachery. Whoso did so was to be killed with all imaginable tortures. And this was no idle threat. Christopher Pfister, for instance, was, for such alleged betrayal, attacked by his comrade Hannickel, who smashed all his bones, cut off his nose and upper lip, and poured dung- water over him to increase his sufferings. Many similar and even more cruel acts of vengeance might be mentioned. But what else could be expected from such outcasts of society, when educated judges vied with one another in inflicting the most hideous tortures on their prisoners. In 17 19 a sacrilegious Jewish band of robbers were, as the criminal Judge Schiilin reports, comfortably tortured by each man being tied down on a bench adjoining a stove kept red-hot, compelled to eat excessively salt fish, so as to suffer the greatest torments of thirst, and if he fell asleep, he was to be prodded with pointed iron rods. " This is a good way of getting at the truth,'' says the judge complacently. VIII THE JESUITS 333. Beasons for calling Jesuitism Secret and Anti-SodaL — The Jesuits may be classed among secret and anti-social associations, because either they, under false names, insinuate themselves into, or maintain themselves in, countries where they are prohibited. Thus, when banished from France by Napoleon, they continued to exist there under the various aliases of ''Associates of the Heart of Jesus," "Victims of the Love of God," *' Fathers of the Faith; " the society of the "Ladies of the Sacred Heart," and the "Congregation of the Holy Family," were female Jesuits in disguise. Or because they often act, or coalesce with societies really secret, and also because in all parts of the world they have always had a vast number of affiliates, who, though not openly belonging to the Order, were bound to propagate its principles and protect its interests—such men as in French are called J6suites de robe cotcrte. Jesuitism is antisocial, for its only object is self-aggrandisement, by opposition to the progress of civil and religious liberty; by endeavouring to suppress the advancement of literary, industrial, and social science; in fact, by seeking to bring men To a state of abnegation, Which shall in all things make them willing tools; In short, reduce them to a set of fools. 334. Anaiogy between Jesuitism and Freemason?.—There is considerable analogy and similitude between Masonic and Jesuitic degrees. The Jesuits tread down the shoe and bare the knee, because Ignatius Loyola thus presented himself at Eome and asked for the confirmation of the Order. The initials of the Masonic passwords correspond exactly with those of the Jesuit officers: Temporalis (Tubalcain); Scholasticus (Shibboleth); Coadjutor (Ch (g) iblum); Noster (Notuma). Many other analogies might be established. Not satisfied with confession, preaching, and instruction, whereby 28s 286 SECEET SOCIETIES they had acquired unexampled influence, they formed in Italy and France, in 1563, several "Congregations," t.e., clandestine meetings held in subterranean chapels and other secret places. The Congregationists had a sectarian organisation, with appropriate catechisms and manuals, which had to be given up before death, wherefore very few copies remain. In the National Library of the Eue Eichelieu at Paris there»is a MS. entitled Histoire des CongrcUioTis et Sodality j6suitiques depuis 1563 jusqySau temps present (1709). 335. Initiations.—From this, as well as other works, we gather some of the ceremonies with which aspirants were initiated into the Order. Having in nearly all Eoman Catholic countries succeeded in becoming the educators of the young, they were able to mould the youthful mind according to their secret aims. If, then, after a number of years they detected in the pupil a blind and fanatic faith, conjoined with exalted pietism and indomitable courage, they proceeded to initiate him; in the opposite case they excluded him. The proofs lasted twenty-four hours, for which the candidate was prepared by long and severe fasting, which, by prostrating his bodily strength, inflamed his fancy, and just before the trial a powerful drink was administered to him. Then the mystic scene began—diabolical apparitions, evocation of the dead, representations of the flames of hell, skeletons, moving skulls, artificial thunder and lightning, in fact, the whole paraphernalia and apparatus of the ancient mysteries. If the neophyte, who was closely watched, showed fear or terror, he remained for ever in the inferior degree; but if he bore the proof well, he was advanced to a higher grade. There were four degrees. The first consisted of the Goadjutores Temporales, who performed the manual labour and merely servile duties of the Order; the second embraced the Scholastici, from among whom the teachers of youth were chosen; the third was composed of the Goadjutores SpiHtuales, which title was given to the members when they took the three vows of the Society. The Professi formed the fourth and highest grade; they alone were initiated into all the secrets of the Order. At the initiation into the second degree the same proofs, but on a grander scale, had to be undergone. The candidate, again prepared for them by long fastings, was led with his eyes bandaged into a large cavern, resounding with wild bowlings and roarings, which he had to traverse, reciting at the same time prayers specially appointed for that occasion. At the end of the cave he had to crawl through a narrow THE JESUITS 287 opening, and, while doing this, the bandage was taken from his eyes by an unseen hand, and he found himself in a square dungeon, whose floor was covered with a mortuary <5loth, on which stood three lamps, shedding a feeble light on the skulls and skeletons ranged around. This was the Cave of Evocation, the Black Chamber, so famous in the annals ©f the Fathers, and the existence of which has repeatedly been proved by judicial examination before secular courts. Here, giving himself up to prayer, the neophyte passed some time, during which the priests could, without his being aware of it, watch his every movement and gesture. If his behaviour was satisfactory, all at once two brethren, representing archangels, presented themselves before him, without his being able to tell whence they had so suddenly started up—a good deal can be done with properly fitted and oiled trap-doors— and observing perfect silence, bound his forehead with a white band soaked with blood, and covered with hieroglyphics. They then hung a small crucifix round his neck, and a small satchel containing relics, or what did duty for them. Finally, they took off all his clothing, which they cast on a pyre in one comer of the cave, and marked his body with numerous crosses, drawn with blood. At this point the hierophant with his assistants entered, and having bound red cloth round the middle of the candidate's body, the brethren, clothed in blood-stained garments, placed themselves beside him, and drawing their daggers, formed the steel arch over his head. A carpet being then spread on the floor, all knelt down and prayed for about an hour, after which the pyre was secretly set on fire; the further wall of the cave opened, the air resounded with strains, now gay, now lugubrious, and a long procession of spectres, phantoms, angels and demons defiled past the neophyte, like the *' supers" in a pantomime. Whilst this farce was going on, the candidate took the following oath:—"In the name of Christ crucified, I swear to burst the bonds that yet unite me to father, mother, brothers, sisters, relations, friends; to the king, magistrates, and any other authority to which I may ever have sworn fealty, obedience, gratitude, or service. I renounce . . . the place of my birth, henceforth to exist in another sphere. I swear to reveal to my new superior, whom I desire to know, what I have done, thought, read, learnt, or discovered, and to observe and watch all that oomes under my notice. I swear to yield myself up to my superior, as if I were a corpse, deprived of life and will. I finally swear to flee temptation, and to reveal all I succeed 288 in discovering, well aware that lightning is not more rapid and ready than the dagger to reach me wherever I may be." The new member having taken this oath, was then introduced into a neighbouring cell, where he took a bath, and was clothed in garments of new and white linen. He finally repaired with the other brethren to a banquet, where he could with choice food and wine compensate himself for hia long abstinence and the horrors and fatigues he had passed through. 336. Blessing the Dagger.—Blessing the dagger was a ceremony performed when the society thought it necessary for their interests to assassinate some king, prince, or other important personage. By the side of the Dark Chamber there usually was a small cell, called the " Cell of Meditation." In its centre arose a small altar, on which was placed a painting covered with a veil, and surrounded by torches and lamps, all of a scarlet colour. Here the brother whom the Order wished to prepare for the deed of blood received his instructions. On a table stood a casket, covered with strange hieroglyphics, and bearing on its lid the representation of the Lamb. On its being opened, it was found to contain a dagger, wrapped up in a linen cloth, which one of the officers of the society took out and presented to the hierophant, who, after kissing and sprinkling it with holy watei*, handed it to one of the deacons, who attached it like a cross to a rosary, and hanging it round the neck of the alumnus, informed him that he was the Elect of God, and told him what victim to strike. A prayer was then offered up in favour of the success of the enterprise, in the following words:—"And Thou, invincible and terrible God, who didst resolve to inspire our Elect and Thy servant with the project of exterminating N. N., a tyrant and heretic, strengthen him, and render the consecration of our brother perfect by the successful execution of the great Work. Increase, God, his strength a hundredfold, so that he may accomplish the noble undertaking, and protect him with the powerful and divine armour of Thine Elect and Saints. Pour on his head the daring courage which despises all fear, and fortify his body in danger and in the face of death itself." After this prayer the veil was withdrawn from the picture on the altar, and the elect beheld the portrait of the Dominican James Clement, surrounded by a host of angels, carrying him on their wings to celestial glory. And the deacon, placing on the head of the chosen brother a crown symbolic of the celestial crown, added: ** Deign, Lqrd of Hosts, to bestow a propitious J THE JESUITS 289 glance on the servant Thou hast chosen as Thine arm, and for the execution of the high decrees of Thine eternal justice. Amen." Then there were fresh dissolving views of ghosts, spectres, skeletons, phantoms, angels and demons, and the farce, to be followed by a tragedy, was played out. The Jesuits openly advocated tyrannicide, whenever the tyrant was against them. Even that soft-hearted Jesuit and Inquisitor Bellarmine, who would not allow vermin to be killed, because their present life was their only one, wrote a book to show that heretics deserved death; he also advocated the doctrine of tyrannicide. I'i?' Similar Monkish Initiations.—I may here incidentally remark that the candidate for initiation into some other monkish orders had to undergo similar trials. The novice about to enter the Dominican order had to spend some time in the Cave of Salvation (the pastos of the Ancient Mysteries and of the Freemasons), where he was surrounded by hideous monsters, fierce-looking beasts, and skeleton monks, uttering savage and threatening howls; and he was fing,lly carried about in a coffin. Father Antonio, who about 1820 was elected prior of the Hieronymites at Madrid, declared that, though he would rather be the prior of his convent than a grandee of the first class, yet he would have forgone that dignity if he had been olDliged, in order to obtain it, once more to pass through the trials of initiation. He said that instead of the Cave of Salvation, the place of initiation ought to be called the Cave of Hell. " If I believed in the devil," he added, " I should be certain I had seen him with his train of demons and imps." 338. Secret Instructions.—It will suffice to give the headings of the chapters forming the Book of Secreta Monita, or Secret Instructions of the Society of Jesus. The Preface specially warns superiors not to allow it to fall into the hands of strangers, as it might give them a bad opinion of the Order. The chapters are headed as follows:—I. How the Society is to proceed in founding a new establishment. II. How the Brethren of the Society may acquire and preserve the friendship of Princes and other distinguished Personages.—III. How the Society is to conduct itself towards those who possess great influence in a state; and who, though they are not rich, may yet be of service to others.—IV. Hints to Preachers and Confessors of Kings and great personages.—V. What conduct to observe towards the clergy and other religious orders.—VI. How to win over rich widows.—VII. How to hold fast widows and dispose of VOL. I. T 290 ¦ their property.—VIII. How to induce the children of widows to adopt a life of religions seclusion.—IX. Of the increase of College revenues.—X. Of the private rigour of discipline to be observed by the society.—XI. How "Ours" shall conduct themselves towards those that have been dismissed from the society.—XII. Whom to keep and make much of in the society.—XIII. How to select young people for admission into the society, and how to keep them there.— XIV. Of reserved cases, and reasons for dismissing from the society.—XV. How to behave towards nuns and devout women.—XVI. How to pretend contempt for riches.—XVII. General means for advancing the interests of the society. 339. Authenticity of " Secreta Monita " DemoTistrated.—The Jesuits deny the authenticity of this work, but they have never been able to disprove the history of its discovery, which is as follows:— When the society was suppressed by Clement XIV. in 1773, it possessed in the Low Countries, among other property, a college at Ruremonde. Government had appointed a Commission to liquidate the affairs of the Company, and Councillor Zuytgens was specially appointed at Ruremonde to draw up the inventory; but being suspected of having abstracted, in order to favour the Fathers, certain documents, he received a peremptory command to forward all the papers found. Among these the MS. of the Secreta Monita was discovered. The proof of this may be seen in the " Protocol of the Transactions of the Committee, appointed in consequence of the Suppression of the Society of Jesus in the Low Countries," which is deposited in the archives of Brussels. The above MS. was collated, and found to agree with a Latin MS. left by Father Berthier, the last librarian of the Society in Paris, before the Revolution. It also agrees with the edition of the Monita printed at Paderborn in 1661. 340. Jesuitic Morality.—And even if these Monita were not drawn up by a Jesuit, they yet fully exhibit the actual principles on which, as we know from history, the society has always acted, and that every kind of deception, assassination, regicide, poisoning, seduction, unnatural crimes, spoliation, perjury have ever been practised and approved by them, whenever their doing so could promote their own ends, ad ajorem Dei gloriam! When, in 1760, the Jesuits, in consequence of the bankruptcy of Lavalette, a member of the society, were compelled to produce their " Constitutions," such doctrines as the following were found to be contained in them:— J THE JESUITS 291 According to Father Taberna, a Jesuit, "If a judge has received money to give an unjust judgment, it is probable that he ought to keep the money; for this is the judgment of fifty-eight Jesuit doctors." In answer to the question on what occasion a monk may leave off his monk's dress without incurring excommunication, his reply is: " He may leave it off if it is for a purpose that would cause shame; to go, for instance, incognito into places of debauchery." Emmanuel Sa, another Jesuit teacher: ** Promises are not binding if, in making them, you have no intention of keeping them." " Potest et foemina quaeque et mas, pro turpo corporis usu pretium accipere et petere, et qui promisit tenetur solvere." ** Christian children," says Fagundez, "may accuse their parents of heresy, though they know that their parents will be burnt." One quite recent instance of Jesuit morality may close these quotations. In 1852 the Jesuits of the rue de Sevres in Paris had determined to build a splendid Gothic chapel on their land. One day money ran short; every expedient had already been tried to raise some, when one of the fathers, the youngest, the most in demand in the noble faubourg, the most popular confessor, proposed a lottery, and himself as the prize. He wrote a hundred tickets, and made it known in a discreet manner that the female penitent who had the winning number should for three days dispose of Father Lefvre at her discretion. The ladies fought for the tickets, and, in spite of the laughter and sarcasms of the sceptics and heretics, the chapel was completed. The public history of the Jesuits, revealing a system of turpitude such as has never been equalled, does not enter into the scope of this work; but as our government endeavours to exterminate dynamiters, so, in the opinion of many, it ought to crush the Jesuitical fraternity—the " Black International," as it has justly been called. IX THE SKOPZI 341. Various Russian Sects.—As Bussia has always been a hotbed of political secret societies, so it has always been overrun by secret religious sects. Among these we may name the Soshigateli, or Self-burners, who regard voluntary death by fire as the only means of purification from the sins and pollution of the world. They abound in Siberia; within the last twenty years groups of such fanatics, numbering fifteen, twenty, fifty, yea, a hundred men and women, burned themselves in large pits or solitary buildings filled with brushwood. About the year 1867 no less than seventeen hundred are reported to have voluntarily chosen death by fire near Tumen, in the Eastern Ural Mountains. Another sect with similar tendencies, the Morelstschiki, or Self-sacrificers, prefer iron to fire, and consider it a religious duty to kill one another. In 1868 such a mystical sacrifice took place on the estate of a Mr. Gurieff, on the Volga, when forty-seven men and women massacred one another with daggers. Another mad sect are the Flagellants, whose fanaticism sometimes becomes dangerous to other members of the community. In the summer of 1 869 the Flagellants of BalashofI (government of Saratoff), to the number of several hundred, on returning from a field where they had practised their fanatical rites, suddenly attacked the lookers-on, and so belaboured them with their scourges and knotted ropes as to kill several of them. Others were trodden to death, and others driven between carts loaded with wood, to which the wretches set fire, so that their victims were suffocated and burnt to ashes. 342. The Skopzi.—But the sect which has during the last generation attracted most attention are the Skopzi or Castrated; and whilst the sects mentioned above consist almost wholly of ignorant, wild fanatics, the Skopzi reckon among their members men of comparative culture and position, as we shall show further on. THE SKOPZI 293 Fact is stranger than fiction; never was this more strikinglyshown than in the facts which were brought to light during the various trials which took place in different parts of Bussia in the prosecutions of these sectaries, on the official reports of which our statements are based, and the leading features of which reports were published by Dr. E. Pelikan, Imperial Eussian Privy Councillor and President of the Medical Council, who had personally known and examined many of the Skopzi. His work, both text and the coloured lithographic prints which illustrate it, forms a collection of horrors such as would pass all belief were they not authenticated by the legal proceedings which unveiled them. In this work it is, of course, impossible to enter into the terrible and hideous details chronicled by Dr. Pelikan; we must content ourselves with faintly indicating them. Russian Skopziism arose about 1757 among the followers of the sect of the Flagellants, who are known to have existed in Eussia as early as the year 1733. The first intimation the Eussian Government had of the Skopzi was in 1771. They were first discovered in the present government of Orloff. A peasant named Andrei Iwanoff was convicted of having persuaded thirteen other peasants to mutilate themselves. He was assisted by one Kondratji Selivanoff, a peasant, born in the village of Stolbovo, in the province of Orel A legal investigation took place at St. Petersburg, and Iwanoff was knouted and sent to Siberia, where probably he died. His assistant, Selivanoff, fled into the district of Tamboff, where, with another companion, Alexander Iwanoff Schiloff, he propagated his doctrine; but in 1775 he was seized at Moscow, knouted, and transported to Siberia. Several followers of his were arrested, flogged, and sent to penal servitude in the fortress of Dortmund. Others, not so deeply implicated, were allowed to remain in their home, but strictly forbidden to join, or to induce others to join, the sect. But these measures did not put a stop to the propaganda. On the contrary, Skopziism increased. Selivanoff made his escape from Siberia, but was, in 1797, apprehended at Moscow, and by order of Paul L taken to St. Petersburg, where the Emperor, after having conversed with him, had him confined in a madhouse. But on the accession of Alexander I., who was a weak-minded mystic, and greatly under the influence of that adventuress the Baroness Kjlidner, who considered Selivanoff a saint, this man was allowed to leave the madhouse, and lived for several years in considerable splendour in the houses of his admirers. He was particularly 294 SEOEET SOCIETIES protected by the sometime chamberlain of the Polish court, the state councillor Alexei Michailoff Jelanski, who was himself a Skopez, and an operator. 343. The Legend ofSelivanoff.—The house which SelivanoflE occupied was by his followers called the " House of God," the " Heavenly Zion," the " New Jerusalem," for they believed that Christ had reappeared in the person of Selivanoff, who, they asserted, was really Peter IIL, born of the immaculate virgin, who, as Empress, was known as Elizabeth Petrowna. This Empress ruled for two years only, then she transferred the government to a lady of the court resembling her, and taking the name of Akulina Ivanovna, she retired, first to the province of Orel, where she lived at the house of the Skopzi prophet Filimon, and then to Bjelogrod, in the province of Kursk, where, invisible behind a garden wall, as late as 1 865 she enjoyed the adoration of the faithful. The " Redeemer," as SeUvanoff is also called by his adherents, is supposed to have been born in Holstein; that, on reaching manhood, he castrated himself, performed the operation on many others, and wrought many miracles. Called to the throne, he was obliged to marry, but his spouse, Catherine II., in consequence of the "baptism of fire " he had undergone, despising him, she tried to have him assassinated; the Emperor being warned of the conspiracy, made his escape in the clothes of a sentinel, who was murdered in his place. Though Catherine II. was aware of the mistake, she ordered the body of the sentinel to be buried with imperial honours. Peter III. disappeared, to reappear after a while in the person of the peasant SeUvanoff, as which he continued his former practices, making many converts. He was then accompanied by Schiloff, whom the Skopzi call the forerunner of the Eedeemer. But the government at last interfered; SeUvanoff was seized, knouted, and sent to Siberia; Schiloff was imprisoned at Riga. The book of his " Passion " further tells us that the Emperor Paul I., on his accession, having heard of him, had SeUvanoff brought back to Russia, as he considered him his father, to surrender the crown to him; but when SeUvanoff made self -mutilation the condition of his acknowledging Paul as his son, the latter grew wroth, and ordered SeUvanoff, as well as Schiloff, who had also been sent for from Riga, to be imprisoned in the fortress of Schliisselburg. Under Alexander I. SeUvanoff was set free, and the Emperor and his Empress joined the elect. SeUvanoff lived at St. Petersburg, where the Skopez Sladownikoff found him an elegant residence, where he convinced many that he was THE SKOPZI 295 Christ, the true God. But eventually the government thought it necessary to put a stop to the ravages of the baptism of fire, and Selivanoff was confined in the monastery of Suzdal. The Skopzi firmly believe him to be still alive, and that in his own time he will take possession of the throne of Eussia, whereupon castration will become universal. But as before the second appearance of the Redeemer, according to Christian belief, Antichrist is to appear, the Skopzi maintain that be has already appeared in the person of Napoleon, who is a bastard of Catherine II. and the devil, and at present living in Turkey, whence, converted to the true faith, he also will come to Russia as a Skopez. 344. Historical Foundation of the Legend.—The reason why the Skopzi identify the Redeemer with Peter III. is this: Peter III. was the grandson of Peter I. the Great, and a son of the Duke Charles Frederick of Holstein and Anna Petrowna, Peter's daughter; he ascended the throne in 1762. Before him the "people of God," especially the Flagellants, were cruelly persecuted and tortured—their tongues were torn out, and they were burnt alive—but Peter III., immediately on his accession, granted them a complete amnesty and the fullest religious liberty. Hence they looked upon him as their saviour, and he, being a divine person, could not die. The real reason why he was murdered—Count Orloff is said to have strangled him with his own hand—was the Empress' dissatisfaction with the innovations he introduced. He ascended the throne on the 5th January, and was killed on the 14th July 1762. The Akulina Ivanovna, mentioned in the previous section, who was worshipped as the mother of God, and who pretended to have been the Empress Elizabeth, was born of humble parents in the town of Lebedjan, in the province of TambofI; her real name was Katassanova. In the year 1820 Selivanoff was, from Suzdal, transferred to the monastery of SpassoEuphemius, where, in 1832, he died at a great age. At the same time, many of the most fanatical adherents of the sect were shut up in the monastery of Ssolovetski, and among them the Skopez captain Ssosonovitch, who, repenting of his former delusions, revealed to the archimandrite of the lastnamed monastery the deepest secrets of the Skopzi doctrine. 345. Diffusion of the Sect—According to maps prepared by Dr. Pelikan, during the period from 1805 to 1839 Skopziism prevailed in most parts of Russia, its greatest intensity being at St. Petersburg, Kursk, and on the Black Sea. It also existed to some extent on the White Sea and in the 296 Ural. A considerable increase of the practice took place in Kherson and the Crimea about the year 1822. About the same time many gold and silver smiths of St. Petcrsbui belonged to the sect. From 1840 to 1859 Skopziism seemed to be dying out around the White Sea and St. Petersburg, though in that town it remained as prevalent as eVer. The Emperor Nicholas took very severe measures against the sectaries, and many of them were banished to Siberia. Others fled to the Danubian principalities, settling at Galatz and Bucharest, but mostly at Jassy, where nearly all hackney-coach drivers are said to belong to the sect. From 1 860 to 1 870 the Skopzi increased greatly in numbers, and spread to parts of the Eussian empire where formerly they were scarcely known; for they are zealous proselytisers, though they will only admit Russians to the •sect—or is it, that they can in no other nationality find people mad enough to submit to their rites? In 1865 the Russian inhabitants on the shores of the Sea of Azoff made great complaints of the spread of Skopziism. Investigation proved the fact: many mutilated men and women were discovered. The chief offenders, including the peasant woman Babanin, who had presided at the meetings of Skopzi at Militopol, and was revered as a prophetess, were banished to Siberia. But it was soon found that the Azoff society formed but a branch of the sect. Its centre was the town of Morschansk, in the province of Tamboff. On the last night of the year 1869, says an account which, besides much exaggeration, contains a solid foundation of truth, the head of the Police of that town was at a party. About midnight he was called out of the room, and a servant of the merchant Ploticyn handed him a letter, asking that three women then in custody might be allowed to go free till the morning, when they would return to their prison. Ten thousand roubles in bank-notes were enclosed in the letter. The head of the Police handed the letter and notes to the Criminal Department. Ploticyn was arrested, and on searching his residence it was found to consist of a cluster of houses, having four cellars underground, where a large amount of treasure in cash and bank-notes—perhaps two millions of roubles in value—was discovered, together with an extensive correspondence, implicating many rich merchants in various Russian towns, including the millionaire Tretjakoff of St. Petersburg. Ploticyn was deprived of his civil rights and honours, and banished to Siberia, and with him THE SKOPZI 297 twelve other men and nineteen women. The peasant Kusnezoff, for having mutilated himself and eleven other persons, was condemned to four years' penal labour in a Siberian mine. The money found in Ploticyn's house, or at least so much of it as had not disappeared, was given to his heirs; the ten thousand roubles sent to the head of the Police were transferred to the Imperial treasury. The discoveries in Ploticyn's house led to the prosecution of Skopzi in various parts of the empire; the trials extended far into the year 1872, and promised to be interminable, but the further publication of them was prohibited. The trials took place simultaneously at St. Petersburg, Moscow, Tula, TambofI, and Eiga. Witnesses were summoned from the most distant parts of Eussia. Some of the less guilty sectaries were confided to the religious care of monasteries, and through them some of the secrets of the sect became public, as already mentioned above. The official reports of the monastery of Solovez are particularly instructive; they were published about 1875, in the book entitled " Lectures before the Imperial Society of History and Antiquity.'' 346. Creed and Mode of Worship.—The baptism of fire is the gate to perfect salvation, the seal of God. It belongs either to the higher and more meritorious class, the " great seal," which involves the removal of the whole organ, or to the "lesser seal/' whk;h means simple castration. With the strictest of the sect all sexual intercourse, even with a wife, is sinful; our parents, in giving us life, committed a heinous sin, wherefore, in some communities, the neophyte, before being initiated into the last mysteries of the sect, had to write the name of his parents on a piece of paper and tread it under foot. In some communities, however, married aspirants were not admitted till after the birth of the first child, and the Skopzi of Bucharest were allowed to have two children before the operation was performed. The religious ceremonies of the Skopzi, after the singing of hymns, spontaneous addresses and prophecies, consist chiefly in violent exercise and dancing after the fashion of the Dervishes. At the introduction of a neophyte, however, nothing of this kind takes place; he at first simply receives instructions as to his moral and religious duties, the teaching being strictly orthodox, so as not to scare him away, but of so exciting a character as gradually to awaken in him a religious enthusiasm, which shall finally prepare him for the terrible sacrifice, and make him ready to pronounce the vow exacted from him, by which he declares ** voluntaiily to have 298 come to the Redeemer, and to be determined to keep secret from the Czar, the princes, father, mother, relations and friends, all that relates to these sacred matters, and to submit to persecution, torture, iBre and death, rather than reveal their mysteries to enemies." Their meetings are usually held late at night,- and last till daybreak. The localities usually are the secret prayer-rooms found in the dwellings of all Skopzi, which generally are built at as great a distance from other houses as possible. In the centre there is a courtyard, surrounded by bams, cart-sheds and living-rooms, from which, beside the main entrance, some secretly-contrived doors open onto the cattleyard, which is connected with a third enclosure, where stands a bee-house, which latter is surrounded with high palings, whence there are secret openings to the garden, from which there is an exit into the fields. During the meeting watchers are stationed at various distances, who, at the approach of any suspicious-looking stranger, warn their friends by signs, upon which the meeting breaks up, and those who are specially afraid of being discovered make their escape through the cattle-yard into the bee-house, and thence through the garden into the fields. When engaged in their devotions the men wear long, wide, white shirts of a peculiar cut, tied round the waist with girdles, and large white trousers; the women are also dressed in white shirts; in the villages they wear blue gowns of nankeen, in the towns, of chintz; they, moreover, cover their heads with white cloths. Both sexes put on white stockings, though sometimes they are all barefooted, and carry in their hands handkerchiefs, which they call "flags." The as yet uncastrated members of the sect are called "donkeys" or "goats," whilst those operated on are styled "white lambs," "white doves." They have a kind of eucharist, at which small pieces of bread, which are consecrated by being put for a while in openings in the monument erected at Schllisselberg to the Skopez Schiloff, are distributed. A priest, Ivan Sfergejeff, who, by order of his superiors, insinuated himself into the confidence of a leading Skopez, and thus became cognisant of all the secrets of the sect, gives details of a " communion of flesh and blood," which is nothing less than a charge of cannibalism, and of the most horrible, revolting kind, against the sect; it has not, I think, been juridically proved; but people who are mad enough to become Skopzi, are mad enough for anything. Legal documents in the archives of THE SKOPZI 299 the Holy Synod show that among the Flagellants such a " communion of flesh and blood " existed; the Skopzi arose among the Flagellants, so it is possible that the practice of the latter was adopted by the former. Its details are too revolting to be given here. 347. The Baptism of Fire.—As already stated, it is of two kinds, respectively called the "lesser" and the "great seal." The chief point of Christ's teaching, the Skopzi say, was that man to be saved must undergo the " baptism of fire," that is, castrate himself by means of a red-hot iron. Christ, they say, set the example in his own person, which was followed by the apostles and the early Christian Church, including Origen and all the saints, who in the traditional painting of the Oriental Christians, are always represented without beards. Out of regard for human weakness, it was afterwards allowed to substitute a sharp knife for the hot iron. But zealous Skopzi are not particular as to the instruments they use. In 356 instances of mutilation of men, we find a knife employed 164 times, a razor 108 times, a hatchet 30 times, a scythe 23 times; pieces of iron, glass, tin, etc., 17 times. As varied are the localities where the operation has been performed. Of 620 cases, we find that 96 took place in peasants' houses, 19 in prisons, 'i 2 in privies, 6 in cellars, 41 in baths, 32 in bams, 14 in coach-houses, 4 in kitchen gardens, 8 in yards, 136 in woods, no less than 223 on high-roads and in fields, i under a bridge, 8 in boats, I in a churchyard, etc. Though we have hitherto spoken of men only as the victims—voluntary and the contrary—of their cruel fanaticism, the other sex are sufferers from it in the proportion of about four women to ten men. With them, too, the operation is as fearful as it is revolting; the earliest records of such operations on women dates from 1815. And yet we find women among the operators. Among 43 peasant women who acted in that capacity, S had actually operated on men. The Skopzi, as already intimated, include men of rank and position; thus there were found among them 4 ladies and 4 gentlemen belonging to the nobility, 10 military officers, 5 naval officers, 14 officials in the civil service, 19 priests, 148 merchants, 2 20 citizens, 2736 peasants (including 827 women), 119 landowners, 443 soldiers and soldiers' wives and daughters: 515 men and 240 women were between the years 1847 1866 transported to Siberia as convicted Skopzi. Their real number in the empire cannot be ascertained on account of the secrecy of their proceedings. In 1874 * s known to be at least 5444, 300 inclusive of 1465 women; of these, 703 men and 160 women had performed the operation on themselves; 79 men and n women underwent the operation twice, first the " lesser" and then the "great seal." The male members of the sect maybe recognised by their puffy, corpulent exterior, and their wrinkled and beardless faces. 348. Failure of the Prosecution of the Sect.—The state is bound to prosecute and, if possible, suppress the active participators in what is an abominable crime against public policy and humanity; but experience has shown that all the measures hitherto taken have failed to put a stop to Skox)ziism. The very means adopted for its suppression frequently led to its extension; thus Skopzi shut up in monasteries actually converted monks to their schism. State prosecutions induced men and women to mutilate themselves to join the noble army of martyrs. Even the so-called " moral " measure, which was introduced in 1850, of dressing Skopzi in women's clothes, and putting fools' caps on their head, and thus leading them, accompanied by a policeman, about the villages, to the derision of the inhabitants, often had an effect opposite to that aimed at. The Russian clergy are too universally despised to have any influence in stemming the evil; and some of the highest placed of the hierarchy wink at it, in consideration of the large sums given by wealthy Skopzi for the erection or decoration of orthodox churches. The only direct way to arrest the progress of Skopziism is to transport all detected members to distant and thinlypopulated localities, where they must be kept under strict supervision till they die out. And indirectly their fanaticism must be extinguished by a better education of the Russian people. One of the most recent trials, accounts of which have reached civilised Europe, is that of a banker and his niece, held with closed doors at St. Petersburg, in December 1893. The banker, a man of sixty, was condemned, as belonging to the sect of the Skopzi, to fifteen years' hard labour for self-mutilation, and his niece to ten years' hard labour for having allowed herself to be operated on, and thus conniving at a criminal oflEence. X THE CANTERS OR MUCKERS 349. Eva von Buttler and her Sect.—This most repulsive sect, a diseased offshoot of the Pietists, first made its appearance towards the end of the seventeenth century, though the name was not given to it then, but to the sect when revived towards the end of the eighteenth century. The German word mucker means a hypocrite, a sanctimonious, canting person. The original sect was founded by Gottfried Justus Winter, a student of theology at Marburg, who had joined various Pietistic circles then existing in Hesse and Saxony. He afterwards became acquainted and intimate with Eva, the wife of John de Vesias, of Eisenach, who, in consequence of her misconduct, obtained a divorce from her. Eva then reassumed her maiden name, von Buttler, and went to live with Winter in the institution of about twenty members, founded by him at Eschwege, for the free practice of their religion, which, however, soon drew upon itself the attention of the authorities, and the immoral practices of the sect being placed beyond doubt, the members were banished the country. But Winter and Eva were not the people to give up their object; they applied to the Duke of SaynWittgenstein, lord of a small but independent territory, forming part of the former Duchy of Nassau, who granted them the free exercise of their religion, and leased to them the estate of Sassmannshausen. Here for a time the Muckers by their outwardly holy lives deceived the public, but false brethren and apostates gradually caused rumours to arise as to what went on among the saints—debaucheries of the most revolting description—which compelled the Duke to order an inquiry; but bribes, judiciously applied, and the legal skill of a lawyer. Dr. Vergenius, who held a high official position at the Imperial Chamber at Wetzlar, led to Winter and his followers being acquitted, the former even being appointed the Duke's private secretary. The saints being rendered over-secure by this temporary victory, indulged 302 SECEET SOCIETIES their propensities to the fullest extent. Eva was a second Messalina in her excesses; in fact, her male companions were taught that perfect sanctification was only to be arrived at by carnal intercourse with herself. But the birth of a child in the community—in spite of the cruel and hideous precautions which had been taken to prevent such an occurrence, precautions we are not allowed to describe— and the sudden death of the child, at last induced the Duke to have the doings of the saints watched through openings made in the walls of the rooms occupied by them, and the gross profligacy, which was then revealed, and eventually confessed by the inculpates, was such, that we cannot give the details, though they were all proved in a court of law. But most of the ringleaders made their escape from custody, and eventually settled in the small town of Luyde, the vicinity of which to Pyrmont, with its rich and aristocratic visitors to the baths, promised many proselytes, who, in fact, did not fail to present themselves, so that a new society was soon formed. But in consequence of the statements made by one Sebastian Eeuter, who by revealing the practices of the sect hoped to get an appointment from the government of Paderborn, under whose jurisdiction Luyde was placed, about twenty members of the association were arrested, including Winter and Eva; but both again managed to escape. What became of them afterwards is not precisely known. Some of the other prisoners were ordered to be publicly whipped, others acquitted. 350. Schonherr's Sect.—Another association of the same character as the above, calling itself Theosophers, but nicknamed Muckers by the public, was discovered atKonigsbergin 1835. Is founder was John Henry Schonherr, born at Memel in 1 77 1, died atKonigsberg in 1826. Two of -his followers, the pastors Ebel and Diestel, declared the dualistic-gnostic doctrines of Schonherr to mean that the flesh was to be sanctified by sexual intercourse, and they formed a secret association, to which women, of course, were admitted. Their practices eventually led to a judicial inquiry, which, however, was not pursued to the end, as many persons of good position were found to be implicated in the sect. But Ebel and Diestel were degraded from their official positions, and the latter was moreover sent to the house of correction. And thus another chapter, not of historical, but of hysterical theology, was closed for a time. BOOK X SOCIAL REGENERATION I ILLUMINATI 351. The Term Illuminati.—The name of " lUuminati" has frequently been adopted by various sects. The end of the sixteenth century saw the Alombrados in Spain, and in 1654 the Guerinets were founded in France, both societies of visionaries and ghost-seers. In the second half of the last century there was an association of mystics existing under that name in Belgium. Other fraternities, calling themselves Illuminati, and formed in more recent times, will be found mentioned in this work; but the society of which I am about to speak now is the best known of all Illuminati orders. 352. Foundation of Order.—Adam Weishaupt, a student in the University of Ingolstadt, learned and ambitious, and attracted by that love of mystery which is a prominent characteristic of youth, meditated the formation of a philosophicopolitical sect. When twenty-two years of age he was elected Professor of Canon Law in the same University, a chair which had for twenty years been filled by the Jesuits; hence their rage against, and persecution of, Weishaupt, which he met boldly, returning hatred with hatred, and collecting partisans. The great aversion he then conceived for the Jesuits appears in many of the statutes of the Order he founded. Jesuits, he often declares, are to be avoided like the plague. The sect of the Illuminati was founded in 1776 by Weishaupt, who adopted the pseudonym of Sjpartacus, but it was years before its ritual and constitution were finally settled. Weishaupt, in order the better to succeed, connected himself with the Freemasons, by entering the lodge " Theodore of Good Counsel," of Eclectic Masonry, at Munich, and attempting to graft lUuminism on Freemasonry. Many members of the craft, misled by the construction of his first degrees, Suspected of being one of these Alombrados, Ignatius Loyola, the founder of the order of Jesuits, was for nearly a month imprisoned in the dungeons of the Inquisition at Salamanca; when the holy fathers had perused his " Spiritual Exercises," in MS., they considered him harmless, and let him go. VOL. I. 3°5 U 306 SEOEET SOCIETIES entered the Order; but when they found that Weishaupt meant real work and not mere play, they hung back. The society was instituted for the purpose of lessening the evils resulting from the want of information, from tyranny, political and ecclesiastical. 353. Organisation.—The society was by its founder divided into classes, each of which was again subdivided into degrees, in the following manner:— ( Preparation. Niirserv ' Novice. JNiirsery. • < Minerval. r Illuminatus Minor. Apprentice. t symDolic . < Fellow-Craft. ) ( Master Mason. Symbolic . \ Fellow-Craft. Masoni'v ' ' S ( Illuminatus Major, or Scotch I nnfnTi ) Novice, ocorcn . . . < iiimninatus Dirigens, or Scotch f Knight. / Lesser 1 Epopt, or Priest. Mysteries. i™-'-5f?r-, ) ( Magus, or Philosopher. ' Greater . . < Rex, King, Homme Roi, or ( Areopagite. In the Nursery and Masonry degrees, the candidate was merely tried and prepared for the Mystery degrees. If he was found unreliable, he was not allowed to go beyond; but if he proved an apt scholar, he was gradually initiated into the latter, where all that he had been taught before was overthrown, and radical and deistic theories and plans were unfolded, which were in nowise immoral or subversive of public order, but only such as, at the present day, are held by many men of just and enlightened views. 354. Initiation into the Degree of Priest.—The candidate for the priesthood, the first degree in the Lesser Mysteries, was taken, with his eyes bandaged, in a carriage, following a roundabout way, to the house where the initiation was to take place. On his arrival there his eyes were unbahdaged, and he was told to put on the apron of the Scotch Knight, the cross of St. Andrews, and the hat, take the sword into his hand, and wait before the first door till summoned to enter. After a while he heard a solemn voice calling, " Enter, orphan, the fathers call thee, and shut the door behind thee." On entering he beheld a room, the walls of which were covered with rich red hangings, and splendidly illuminated. In the background stood a throne under a canopy. ILLUMINATI 307 and in front of it a table, on which were placed a crown, sceptre, sword, valuables, and chains. The priestly vestments were displayed on a red cushion. There were no chairs in the room, but a stool without back stood at some distance from the throne, facing it. The candidate, on being introduced, was told to choose between the things on the table or the vestments on the cushion. Should he, contrary to all expectation, declare for the crown and its concomitants, he would at once be expelled; but if he chose the priestly dress, he was addressed with, " All hail, thou noble one! " and invited to take a seat on the stool and listen to the explanation of his future duties, which, as intimated above, were simply to act as an instructor of the uninitiated. The lecture being ended, a door at the back was opened, and the friend who had introduced the candidate entered in the priest's dress, which consisted of a white woollen toga, descending to the feet; the neck and sleeves were edged with scarlet silk ribbons, a silk girdle of the same colour encircled the waist. The deacon alone had, moreover, a red cross, about a foot long, on his left breast. The candidate was led into the inner room, the door of which had in the meantime been opened, and in which was seen an altar, covered with red cloth; above it hung a painted or carved crucifix. On the altar itself were placed the book of the ritual, a Bible bound in red, a small glass dish with honey, and a glass jug with milk in it. A burning lamp hung over the head of the deacon, who faced the altar; the priests sat on both sides, on red-cushioned benches. The candidate was admonished, and promised to renounce the enemies of mankind, evil desires, the spirit of oppression, and deception; having done this, he was divested of his masonic clothing, and having promised in presence of the crucifix to be faithful to the Order, the assistants put on him the priestly dress, and then let him eat some of the honey and drink some of the milk, as a sealing of their covenant. The priest's sign was laying both hands in the form of a cross flat on the head; the grip consisted in presenting a fist, with the thumb held straight up; the other would then make a fist, pressing it on that presented to him, but so as to enclose the vertically presented thumb. The word was INRI. Then followed a long lecture of a moral and scientific character. 355. Initiation into the Degree of Regent.—This degree was conferred only on such persons as by high intellectual attainments, social position, and tried fidelity, were considered capable of advancing the objects of the Order. The place of 308 reception consisted of three rooms. In the last there stood a raised richly-decorated red throne under a canopy for the Provincial; to the right stood a white column, about seven feet high, on which was placed a crown, resting on a red cushion; suspended from the column were a shepherd's crook of white wood and an artificial palm branch. On the left hand stood a table with a red cover, on which were placed the garments of the Regent, which consisted of a kind of cuirass made of white leather, with a red cross on it. Over this was worn a white cloak, with another red cross embroidered on it. The collar and cuffs were red. The Regents wore tail white hats with red feathers, and red laced half-boots on their feet. The cross on the cuirass of the Provincial was irradiated with golden rays. The room was hung with red, and well lighted up. The Provincial alone occupied it, seated on the throne; the other Regents were in the middle room. The first room was set aside for preparation; it was hung with black, and in its centre, on a platform, stood a complete human skeleton, at whose feet lay a crown and a sword. The candidate was led into this room; his hands were manacled, and he was left alone for a little while, during which time he could bear the conversation carried on in the middle room. Who has brought this slave hither?—He came and knocked. What does he seek?— Freedom; he beseeches you to free him from his bonds. Why does he not apply to those who have bound him?— They will not set him free; his servitude benefits them. Who has made him a slave?—Society, the State, false Religion. . . . Does he respect persons? Ask him who was the man whose skeleton he sees before him; was he a king, nobleman, or beggar?—He does not know; he only knows that he was a man like one of ourselves. He wants only to be a man. Then let him be introduced. The candidate was then brought into the middle, and finally into the last room, and after some more catechising, invested with the dress of the Regent. The sign was holding out both arms towards a brother; the grip taking hold of his elbows, as if to support or raise him up; the word was Redemtis, 356. The Cheater Mysteries.—Such was the initiation into the Lesser Mysteries. The Greater Mysteries, with their two degrees of Magus and Rex, were never worked out by Philo, as Baron de Knigge called himself. But according to statements found in the writings of Weishaupt, the Magus degree was to be founded on the principles of Spiuoza, showing all to be material, God and the world One, and all religions ILLUMINATI 309 human inventions. The second, or degree of Homo Rex, taught that every peasant, citizen, or father of a familyis a sovereign, as in patriarchal life, to which all mankind must be brought back, and that consequently all state authority must be abolished. Weishaupt never intended these degrees to become known to any but the most trustworthy of his followers; but the discovery of his correspondence and secret papers revealed also this part of his scheme. 357. Nomenclature and Secret Writing of Order.—The most important person of the Order after Weishaupt was Baron de Knigge, who assumed the pseudonym of " Philo." All T: ixoi- l.mjL / Z "3 s- y a o the leading members equally adopted such pseudonyms. Thus we have seen that Weishaupt took the name of Spartacus, who in Pompey's time headed the insurrection of slaves; Zwack, a lawyer, was known among the initiated as **Cato*'; Nicolai, bookseller, as "Lucian"; Prof essor Westenrieder, as "Pythagoras'*; Canon Hertel, as "Marius"; and so on. The places whence the members wrote to one another were also designated by fictitious names: thus Bavaria was called Achaia; Munich was called Athens; Prankfurt-on-theMain became Thehes; Heidelberg, Utica; and so on. The brethren dated their letters according to the Persian era, called after the king who began to rule in Persia in 632 3 JO SEOEET SOCIETIES before Christ, Jezdegerd, and the year began with them on the 2 1st March. They corresponded, till initiated into the higher degrees, in cypher, which consisted in numbers corresponding to letters in the following order:— 12 II lo 9 8 7 6 5 4 3 2 I 13 14 a h cdefghiklmn 15 16 17 18 19 20 21 22 23 24 jp q r s t u w X y z. When admitted to the higher degrees, they used either the one or the other hieroglyphic shown on page 309. The word Order was never written in full, but always indicated by a circle with a dot in the centre, thus ©. The Order made considerable progress, including among its members priests, prelates, ministers, physicians, princes, and sovereign dukes. No doubt, few of them were initiated into the higher degrees. The Elector of Bavaria became alarmed at the political tenets betrayed by some recreant brothers of the Order, and at once suppressed it in all his territories. 358. Secret Papers and Correspondence.—It was only after the suppression of the Order that the mode of initiation into the higher degrees, and the true doctrines taught therein, became known. A collection of original papers and correspondence was found, by illegally searching the house of Zwack, in 1786. In the following year a much larger collection was found at the house of Baron Bassus, a member. From these we learn that one of the chief means recommended by the leaders for the success of the Order was that of gaining over the women—not a bad plan, and not objectionable when the aim is a good one. " There is no way of influencing men so powerfully as by means of the women, ' says the instructor. ** These should, therefore, be our chief study. We should insinuate ourselves into their good opinion, give them hints of emancipation from the tyranny of public opinion, and of standing up for themselves; it will be an immense relief to their enslaved minds to be freed from any one bond of restraint, and it will fire them the more, and cause them to work for us with zeal," etc. Similar views are enunciated in a letter found among the correspondence:—"The proposal of Hercules (a member not identified) to establish a Minerval school for girls is excellent, but requires circumspection. . . . We cannot improve the world without improving the women. . . . But how shall we get hold of them? How will their mothers. ILLUMINATI 311 immersed in prejudices, consent that others shall influence their education? We must begin with grown girls. Hercules proposes the wife of Ptolemy Magus. I have no objection; and I have four stepdaughters, fine girls. The eldest in particular is excellent. She is twenty-four, has read much, and is above all prejudices. They have many acquaintances. ... It may immediately be a very pretty society. . . . No man must be admitted. This will make them become more keen, and they will go much farther than if we were present. . . . Leave them to the scope of their own fancies, and they will soon invent mysteries which will put us to the blush. . . . They will be our great apostles. . . . Ptolemy's wife must direct them, and she will be instructed by Ptolemy, and my stepdaughters will consult with me. . . . But I am doubtful whether the association will be durable—women are fickle and impatient. Nothing will please them but hurrying from degree to degree . . . which will soon lose their novelty and influence. To rest seriously in one rank, and to be silent when they have found out that the whole is a cheat (!), is a work of which they are incapable. . . . Nay, there is a risk that they may take it into their heads to give things an opposite turn, and then, by the arts in which they are adepts by nature, they may turn our order upside down." And a circumstance, affecting the persopal character of the founder, which was brought to light by the discovery of the secret correspondence, but was totally unconnected with the principles advocated by the Order, contributed as much as anything else to give the. Order of the lUuminati a bad name. Another circumstance was taken advantage of by the enemies of the Order to crush it. In the handwriting of Zwack were found a description of a strong box, which, if forced open, should blow up and destroy its contents; a recipe for sympathetic ink; how to take off impressions of seals, so as to use them afterwards as seals; a collection of some hundreds of such impressions, with a list of their owners; a set of portraits of eighty-five ladies in Munich, with recommendations of some of them as members of a lodge of sisters illuminates; injunctions to all superiors to learn to write with both hands, and to use more than one cypher; and other matters. 359. Refutation of Charges.—So says Eobison in his " Proofs of a Conspiracy." But he does not say that this " one Zwack, a counsellor, holding some law office "—he was a judge and electoral councillor—in a published letter disproved all the scandalous charges brought against the lUu 312 minati, showing that the idea of utilising the influence of women was taken from an essay on the Mopses, and that the list of recipes given above was copied by him for his own private amusement and instruction, he being a criminal lawyer and judge, from the works of the Jesuit Kircher and other orthodox authorities, and had not the slightest connection with the Illuminati. The " set of portraits of eighty-five ladies in Munich" was actually stolen by the police from the wardrobe of Von Zwack's wife! 360. Suppression.—The society having been established in the small state of Bavaria, and so quickly suppressed, never made any lasting impression on the affairs of its own time, nor on those of the future. All the terrible effects attributed to its doctrines by Robison and other opponents of the Order existed more in the imagination of the writers than in reality. If, as Robison says, the founders only wanted liberty to indulge their ambition and passions, they might, and, according to the secret correspondence quoted, seem to, have done so without the cumbrous machinery of a society whose members appeared so unmanageable. Weishaupt was deprived of his professor's chair, and banished from Bavaria, but with a pension of eight hundred florins, which he refused. He first went to Regensburg, and afterwards entered the service of the Duke of Saxe-Gotha. Zwack also was banished, and went into the service of the Prince of Salms, who soon after had so great a hand in the disturbances in Holland. Of the German society of the Illuminati, it may truly be said that it was before its time; all enlightened nations now adopt and advocate its aims. But it was not without its influence on the French Revolution, and it may have inspired Bahrdt with the idea of the German Union. 361. Illuminati in France.—As early as the year 1782, Philo and Spartacu had formed the plan of introducing lUuminism into France, especially as some adepts already existed in that country. Dietrich, the Mayor of Strasbourg, was one of them; Mirabeau was another, who had been initiated at Berlin, to which city he had been sent by Louis XVI. on a secret mission. On his return to France he initiated the Abb Talleyrand de Perigord, and Bode, privy councillor, at Weimar, known in the sect as Amelius, and William, Baron de Busch, whose sectarian name was Bayard who shortly after came to Paris, continued the work of initiation, choosing their adepts chiefly in the masonic lodges. The most zealous and trusted members were formed ILLUMINATI 313 into a "Secret Committee of United Friends." According to a book published about 1790, and entitled "•La Secte des Illumines," their manner of initiation, their oaths and doc-" trines, were of the most frighful kind. Let us go a little into details. 362. Ceremonies of Initiation.—The large mansion of Ermenonville, about thirty miles from Paris, and belonging to the Marquis de Gerardin, who gave J. J. Eousseau during the last days of his life an asylum, and afterwards a tomb on his estate, was said to be the chief lodge of lUuministn. The famous impostor Saint Germain presided in it. On the day of initiation the candidate was led through a long darl? passage into a large hall hung with black. By the feeble light of sepulchral lamps he perceived corpses wrapped up in shrouds. In the centre of the hall stood an altar built up of human skeletons; spectres wandered through the hall and disappeared, leaving an evil odour behind. At last two men disguised as spectres appeared, tied a pink ribbon, smeared with blood, and having the image of the Lady of Loretto on it, round his forehead. Into his hand they placed a crucifix, and hung an amulet round his neck. His clothes were laid on a funeral pyre; on his body they painted crosses with blood. His 'pudenda were tied up with string. Five terrific figures, armed with daggers, and clothed in bloodstained garments, approached him, fell down before him, and prayed. At the end of an hour or so the candidate heard mourning sounds, the pyre was lit up, and his clothes burnt, A gigantic semi-transparent form arose from the flames; the five figures on the ground fell into fearful convulsions; and the voice of an invisible hierophant burst from the vault, and uttered the following oaths, which the neophyte had to repeat:— " In the name of the Crucified, I swear to sever all bonds uniting me with father, mother, brothers, sisters, wife, relations, friends, mistress, king, superiors, benefactors, or any other man to whom I have promised faith, obedience, gratitude, or service. " Name the place where thou art born. To live henceforth in another sphere, which thou will not reach till thou hast renounced this poisoned globe cursed by Heaven. "From this moment thou shalt reveal to thy new chief all thou shalt have heard, learned, and discovered, and also to seek after and spy into things that might otherwise escape thy notice. " Honour the aqua Toffana as a sure, quick, and necessary 314 SEOEET SOCIETIES means of ridding the earth, by death or stupefaction, of those who revile truth, or seek to wrest it from our hands. "Avoid Spain, Naples, and every other accursed country; also avoid all temptation to betray what thou hast now heard. Lightning does not strike so quickly as the dagger which will reach thee wherever thou mayest be." The candidate having repeated these words, a candlestick with seven, black wax tapers was placed before him, together with a vessel full of human blood. He had to wash himself with the blood, and drink half a glassful. Then the string round the pridenda was untied, he was placed in a bath, and on leaving it regaled with a dish of roots. 363. Credibility of above Account.—No doubt all this sounds very horrible, and is very incredible. But as to the horrors, they were simply theatrical; and as to credibility, writers near the time when these horrors were said to have been practised seriously believed in them! The Abbe Barruel, who gives some of the above details in his work, "Memoirs Illustrating the History of Jacobinism," does " not hesitate to consider them as historical truth. ' The Marquis de Jouj0froi, in his "Dictionary of Social Errors," positively asserts that the meetings at ErmenonviUe were scenes of the grossest debauchery. Why should we doubt that they also were occasions for all sorts of ridiculous absurdities? Note.— In the (London) Monthly Magazine for] January 1798 there appeared a letter from Augustus Bottiger, Provost of the College of Weimar, in reply to Robison's work, charging that writer with making false statements, and declaring that since 1790 "every concern [sic] of the Illuminati has ceased." Bottiger also offered to supply any person in Great Britain, alarmed at the erroneous statements contained in the book above mentioned, with correct information. , II THE GEKMAN UNION 364. Statements of Founder.—This society, of which Eobison and Barruel give such dreadful accounts, never was anything but an attempt at a commercial speculation by the famous Dr. Charles Frederick Bahrdt, a German theologian, possessing great literary talent, but little moral principles. His plan was first propounded in a pamphlet addressed '* To All Friends of Eeason, Truth, and Virtue," and asserting that there existed a society of twenty-two statesmen, professors, and private persons for the dissemination of natural religion, the rooting out of superstition, and restoring mankind to liberty by enlightening them. *' It is for that purpose," the pamphlet stated, " that we have formed a secret society, to which we invite all those who are actuated by the same views, and are properly sensible of their importance." The society was to have its periodicals and journals, its libraries and reading clubs—the books read, of course, to be those published by direction of the Twenty-two, or in reality by Bahrdt. The society was to some extent a resuscitation of the Illuminati. Frederick William, King of Prussia, alarmed at the progress their teaching was making, allowed his pietist minister of the Public Cult, John Christian von Wollner, to publish the notorious retrograde "Edict of Eeligion" of 1788, which caused universal dissatisfaction, and was satirised in a pamphlet bearing the same title as the Edict. Bahrdt was betrayed as the author thereof by one Samuel Roper, whom, from charity, he had made his secretary, and was sent to prison, where he wrote his Memoirs, which were published at Frankfurt in four volumes in 1 790. Von Wollner was personally interested in opposing the German Union and its liberal dogmas in religion and politics, because he himself was secretly a zealous Rosicrucian, and the Rosicrucians preferred working in the dark. A violent attack on the German Union was made in a book called " More Notes than Text," and attributed by some to J. J. C. 31S 3i6 SECEET SOCIETIES Bode, late Privy Councillor at Weimar, and by others to Goschen, a bookseller at Leipzig, by whom it was published in 1789. Bahrdt having in consequence of study and reflection adopted and advocated pure Deism, and being, moreover, an advanced politician, too enlightened for his day, he made himself many enemies among the transparency {DurehlaucM) and parson-ridden burghers of the various cities in which he successively held appointmenta He gradually lost them all, and eventually set up a tavern near Halle, which he called "Bahrdt's Repose." He died in 1793, after which nothing more was heard of the German Union. He is known in England by BarrueVs and Eobison's writings only, and misrepresented, to his disadvantage, by both. Neither of them being a good German scholar, both have mistranslated many passages taken from Bahrdt's works, and others they have, evidently intentionally, so twisted to their own purpose—that of abusing their author—that their statements, as far as they refer to Bahrdt, and, I may add, as far as they refer to Weishaupt, are of very little value. Ill FKENCH WOKKMEN'S UNIONS 365. Organisation of Workmen s Unions.—The origin of corporations of artisans dates from the day in which the oppressed workers and neglected burghers wished to resist feudal rapine, assure to themselves the fruit of their own labour, increase their trade, enlarge their profits, and establish friendly relations. But whilst these ancient corporations rose up against the aristocracy of blood and wealth, they did not steer clear of the oligarchic spirit. In the first centuries of the Middle Ages the journeyman did not separate from his master; he lived and worked with him. There did not then exist that distinction which afterwards displayed itself so openly—in fact, even now, in many German towns the journeymen eat at the master's table. Then the journeyman was to the master what the squire was to the knight; and as the squire could be received into the ranks of knighthood, so the apprentice at the end of his term could establish himself as master. But by-and-by it did not suflSce to possess property or skill to become a master; it became necessary after the apprenticeship to travel for two or three years, the object of which was, and still is, to acquire greater skill, and a knowledge of the various modes of working in different towns, adopted in the particular trade to which the journeyman belonged. On his return, he had to make his masterpiece; if approved by a committee of masters, he was received among them; if not, he was rejected, and was not allowed to work on his own account. Thus the masters had in their turn transformed themselves into an aristocracy hostile to the majority, speculating on, rather than administering to, the common labour, their interests being opposed to those of the workmen. The ostracism which thus pursued the great army of labourers, and the segregation to which they were condemned, necessarily produced a reaction, which, unable to have recourse to open revolt, assumed the form of a secret sodality, with rights and customs peculiar to itself. 3i8 SECEET SOCIETIES The workman, moreover, unlike the master, was not tied to any city or country, but could wander from place to place— a life which, in fact, he must prefer to staying for ever in one workshop or factory, where the experience needed for the mastership could not be attained. Hence arose the ancient custom of the " Tour of Prance " and the multiform compagnonnagCy which, whilst a source of pleasure to the workmen settled in a town, became a necessity for the travelling, the persecuted journeyman; who thus withdrew himself from under the regular legislation, which only protected the manufacturer, and joined, as it were, a subterranean association to protect himself and his affiliates from the unpunished injuries inflicted on them by burghers and masters. 366. Connection with Freemasonry.—Freemasonry was early mixed up with the compagnonnage, and the construction of the Temple, which is constantly met with in the former, also plays a great part in the latter—a myth undefined, chronologically irreconcilable, a poetic fiction, like all the events called historical that surround the starting-points of various «ects; for sects, existing, as it were, beyond the pale of official history, create a history of their own, exclusive of, and opposed to, the world of facts. The Solomon of the legend, so different from that of the Bible, is one of the patriarchs of the compagnonnage; and, like the masonic ceremonies, the rites of these journeyman associations continually allude to that moral architecture, that proposes to erect prisons for vice, and temples to virtue. Further, and in the same way, the embraces and kisses of the craftsmen remind us of the symbolic grips of the Freemasons, and the brotherly kiss of ancient knighthood. 367. Decrees against Workmen's Unions.—We are often obliged to seek for information concerning secret societies in clerical invectives and judicial prosecutions; these are lamps shedding a sinister light on associations whose existence was scarcely suspected; Thus compagnonnxige existed before Francis I.; for this king, though he protected the Carbonari, and actually introduced the Carbonari term of " cousin " into the language of Courts, issued an edict against the former, forbidding journeymen to bind themselves with oaths; to elect a chief; to assemble in greater numbers than five in front of the workshops, on pain of being imprisoned or banished; to wear swords or sticks in the houses of their masters or the streets of the city; to attempt any seditious movement; or to hold any banquet at the beginning or the FEENCH WOEKMEN'S UNIONS 319 end of an apprenticeship. A subsequent regulation, A.D. 1723, prohibits any community, confraternity, assembly, or oabala of workmen; and a parliamentary decree of 1778 renews the prohibition, and enjoins on tavern-keepers not to receive into their houses assemblies of more than four craftsmen, nor in any way to favour the practices of the pretended devoir (duty). The language of the clergy is equally energetic. A deliberation of the Parisian clergy of 1655 says: "This pretended devoir consists in three precepts—to honour God, protect the property of the master, and succour the companions. But these companions dishonour God, profane the mysteries of our religion, ruin the masters, withdrawing the workmen from the workshop, when some of those inscribed in the * cabala' complain of having been injured. The impieties and sacrileges they commit vary according to the different trades; but they have this in common, that before being received into the association, every member is bound to swear on the Gospel that he will not reveal eitheu to father or mother, wife or son, either to cleric or layman, what he is about to do or will see done; and for this purpose they choose an inn, which they call the mother, wherein they have two rooms, in one of which they perform their abominable rites, whilst in the other they hold their feasts." Even before 1645 *® clergy had denounced the tailors and shoemakers to the authorities of Paris for dishonest and heterodox practices; and the faculty of theology had prohibited the pernicious meetings of workmen, under pain of the greater excommunication; so that the companions, to escape ecclesiastical persecution, held their meetings in those purlieus of the Temple which enjoyed the right of sanctuary. Even thence they were removed, however, by the decree of the nth September 165 1. 368. Traditions.—The members of the compagnonnage are divided into two great parties, the compagnons du devoir, the Fellows of Duty, and the conipagnons de liherti, the Fellows of Liberty. The former are followers of James and of Soubise, the latter of Solomon. The former assert that they call themselves the Fellows of Duty because they are descended from the workmen who remained dutiful at the time of Hiram's mlirder, whilst the latter claim that their compagnonnage was instituted by Solomon himself. Their traditions are strangely confused. Solomon, we are told, built the Temple. James was said to be the son of a famous architect, Joachim, born at St. Eomily. James, having gone to Greece, heard the summons of Solomon, and went to him; 320 SECEET SOCIETIES and having received from Hiram the order to erect two columns, he acquitted himself with such zeal and skill that he was at once made a master and the companion of Hiram. The Temple being finished, he returned again to Gaul with master Soubise, who had been his inseparable companion at Jerusalem. However, the pupils of master Soubise, jealous of James, attempted to assassinate him, and the latter threw himself into a marsh, where the reeds supported and concealed him, saving his life; but eventually he was discovered by the pupils of Soubise, who was unaware of their nefarious design, and slain. Soubise long mourned James; and when his end approached, he taught the companions their "duties," and the mode of life they ought to pursue. Among the rites he placed the kiss of brotherly affection and the custody of a reed—the acacia of the Freemasons—in memory of James. A variation of this legend represents Soubise as an accomplice of the murder, and a suicide from desperation. The reader will at once see that this is the story of Hiram, nay, of Osiris, and all the great deities of antiquity, over again. In the Legend of the Temple, Solomon also is an accomplice in the murder of his architect. 369. Names and Degrees.—The sons of Solomon assumed different denominations, such as "wolves" and Gavots, which latter designation they retained, because coming from Judaea to France they landed on the coast of Provence, whose inhabitants are still called Gavots. The wolves, stonemasons, have two degrees, fellow-crafts and youths. The Gavots, carpenters and ironsmiths, are divided into three: accepted fellow-crafts, advanced fellow-crafts, and initiated fellow-crafts. They all commemorate the death of master Hiram. The sons of master James called themselves by various names, such as Gompagnons Passants, D4vorants, etc. The sons of father Soubise were known as "Jovials, or Companions of the Foxes," or as Drilles, an ancient French word signifying *' merry companions," and by that scarcely desirable one of '*dogs," in commemoration, it is said, of the dog who discovered the body of Hiram. It is more probable, however, that this denomination had the same origin as that of "wolves," for which dogs may easily be mistaken; or that it refers to the star Sirius, in which case the name Soubise might be a corruption of the epithet Sabazius, given to Bacchus (70). With the second of these branches of companionship, comprising at first the three trades of stonemason, locksmith, and joiner, and with the FEENCH WOEKMEN'S UNIONS 321 third, composed entirely of carpenters, were afterwards affiliated other trades, such as those of turners, glaziers, weavers, shoemakers, smiths, nailmakers, hatters, bakers, tanners, plasterers, and others. With these the probability and number of schisms increased; and the families of the "Eebels," ** Independents," "Foxes of Liberty," and others arose almost as a natural consequence. 370. General Customs.—The square and compasses were the symbols of the compagnonnage; the members called each other by the name of their country, because every one carried his country with him in himself, and found hospitality and assistance among the brethren to whom he addressed himself. And the woman that entertained them in their tour or wanderings through France was called by the endearing name of mother—and truly the association was to them a mother, that succoured them when they wanted bread, and enabled them to refuse working for wages below the custom of the trade; that recompensed the industrious and punished the worthless, so that throughout France they were denounced and met with no friendly reception. The aspirant for initiation was obliged to have finished his apprenticeship; he was instructed in the word, signs, and grips, and attached a ribbon of a particular colour to his cap and button-hole, received a stick of a certain length, earrings that represented the square and compasses, and a mark on the arm and chest. Strange customs prevailed, and still do prevail, in many parts of the Continent, as the writer knows from personal observation, at the setting out of a member for his wanderings. He was accompanied beyond the town by his friends, one of them carrying his knapsack, and another singing the parting song, in the chorus of which all joined. They also carried bottles of beer and cups. Arrived at a certain distance from the town, the beer was drunk and the bottles and cups were thrown into the neighbouring fields. In some trades they hung a bottle to a tree, to symbolise the death of Saint Stephen, all throwing stones at the innocent bottle except he who was about to set out, and who took leave of his companions, saying: "Friends, I take leave of you as the apostles took leave of Christ when they set out to preach the Gospel." 371. Customs among Charcoal-lumers and Hewers.—St. Theobald is the patron of the charcoal-burners, one of the oldest trade corporations. There were three degrees—aspirant, master, and hewer. The aspirant was called guSpier. A white tablecloth was spread on the ground, and a salt-cellar, a cup VOL. I. X 322 SEOEET SOCIETIES of water, a lighted taper, and a cracifix placed on it. The kneeling aspirant swore on the salt and water faithfully to keep the secrets of the association. He was then taught the words by which he could know, and make himself known to, his brethren in the forest, as well as the symbolic meaning of the objects before him: the tablecloth signified the winding-sheet in which every man shall be wrapped up; the taper, the lights burning round the deathbed; the cross, man's redemption; the salt, the theological virtues. This ritual was austere and sad, like the existence of the poor charcoalburners, whose joys are numbered, but whose griefs and privations are endless: it prevailed in the Jura, the Alps, and the Black Forest. The catechism of the hewers contains passages of pathetic simplicity. Segregated in the immense forest, they fix their eyes on the heaven above and the earth beneath; their religion bears a resemblance to that of the pilots of Homer; earth and heaven, nature and God, such is their worship, whence arises a moral of tender and passionate fraternity. " C- Whence come ye, cousin of the oak? A. From the forest. Q. Where is your father? A, Eaise your eyes to heaven. Q, Where is your mother? A, Oast your eyes on the earth. Q. What worship do you pay to your father? A. Homage and respect. Q, What things do you bestow on your mother? A, My care during life, and my body afterwards. Q, If I want help, what will you give me? A. I will share with you half my day's earnings and my bread of sorrow; you shall rest in my hut and warm yourself at my fire." How much resignation in this brief dialogue, how much warm affection! Another society of hewers, called the society , of the " Prodigal Son," had a still more dismal ritual. Over three doors of a symbolic tower was written: **The past deceives me; the present tortures me; the future terrifies me." A triangle with the letters S. J. P. reminded them of the wisdom of Solomon, the patience of Job, and the repentance of the Prodigal Son. On the white apron was represented a heart surrounded with black, over which rolled a red tear, a tear of blood and despair. The pangs and wretchedness of life depressed the imagination of these poor woodmen; still they had faith in Time as the repairer of all, and on one FEENCH WOEKMEN'S UNIONS 323 of their symbolic objects they wrote, Le temps vient d hout de tout. Another society, of which very little is known, called itself Moins diable que noir; as if to indicate that the blackness of their outside did not prevent goodness of heart. 372. Customs in various other Trades.—The saddlers and shoemakers had their own initiatory practices. In the room where the initiation took place there arose a rough altar, on which were placed a crucifix, tapers, a missal, and whatever is necessary for the celebration of divine service. This was performed, many peculiar phrases being intermingled therewith; after which the neophyte was made acquainted with the rites of the devoir, the signs and passwords, and the symbolic meaning of the forms and jewels. The reception of the hatters in its purifications and funereal myth approached still nearer to the ancient initiations. A stage or dais was erected in a large hall; on the stage were placed a cross, a crown of thorns, a palm branch, and all the instruments of the Passion of Christ. Close by stood a large basin of water. The aspirant represented Christ, and passed through the various episodes of the Passion of the Eedeemer; and finally knelt down before the basin, when the water, the baptism of regeneration, was poured on his head. No doubt the original institutors of this rite had honest and elevated views; but in course of time the whole degenerated into a farce d, la Ean-Tan Club. In the reception of the tailors the candidate was led into a room, in the centre of which stood a table covered with a white cloth, whereon were placed a loaf of bread, a salt-cellar overturned, three sugar loaves, and three needles. He also passed through the various stages of the Passion of Christ. He was then conducted to a second room, where a banquet was prepared, and, as it is asserted, pictures were exhibited of the vie galante of three journeymen tailors, pleasing to the senses; which may remind us of the peculiar worship entering into all the ancient mysteries. These initiations gave a certain importance to the various trade-unions and their members; it was their common patrimony that kept up the esprit de corps, though it was not free from the arrogance and exclusiveness which multiplied rites, intolerance, jealousies, and enmities, that periodically ended in sanguinary struggles—the tragic episodes of a drama, now barbaric, now heroic. Disturbances at Lyons, Marseilles, Bordeaux, disgraced the compagnonnage. In the middle of the last century the rivalry between the two sections of the stonemasons of Lyons ended in the expulsion of one of them from that city. 324 and their attempt to return led to the most terrible scenes of violence and bloodshed. Even at the present day these disputes not only between rival trades, but even between members of the same trade, continue. But a few years ago the carpenters of Paris at last settled their quarrel by arranging that the Fellows of Duty shall work only on the right, and the Fellows of Liberty only on the left bank of the Seine, and no member of one society dares to trespass on the ground of the other. Those also newly received into either are badly treated, and called by opprobrious names; for instance, as among German students, renards, foxes. Once these latter would no longer submit to this injustice they seceded and formed a society of their own, calling themselves Convpagmym Reriards de la liberte, though they did not think it wrong to treat their aspirants in the same cruel manner in which they had been treated themselves! How. intense was the hatred once between the Duty and the Liberty workmen may be inferred from a stanza of a song once current among the former:— " Tons ces Gavots infames Iront dans les enfers, BrMer dedans les flammes Comme des Lucifers." IV GEKMAN WOKKMEN'S UNIONS 373. Huntsmans Phraseology.—In the woods infested by robbers we meet with the first germs of these corporations, with rough but characteristic customs. Charcoal-burners and hunters need means to recognise each other, so as not to shake hands with an enemy. Grimm has collected upwards of two hundred venatic terms and phrases. The questions and answers of the wandering journeymen have a great resemblance to those of hunters; the intonation is the same, and both make great use of the symbolic numbers three and seven. The formulaD necessarily have reference to the various incidents of the hunter's life. " Q, Good huntsman, what have you seen to-day? A, A noble stag and a wild boar; what can one desire better? Q, Why do you call yourself a master huntsman? A, A brave huntsman obtains from princes and lords the title of master in the seven liberal arts. From these sentiments which ennoble the dignity of an art or trade there arises often that chivalrous love which renders life gentle, and gives it an aim and a reward worthy of it. Q, Tell me, good huntsman, where have you left the fair and gentle damsel? A, I left her under a majqstic tree, and am going to rejoin her. Long live the maid dressed in white that every morning brings me a day of good fortune. Every day I see her again at the same place; and when I am wounded she cures me, and says to me: ' I wish the huntsman safety and happiness; may he meet with a fine stag! ' " 374. Initiation.—Artisans, more closely united than hunters, did not admit new members into their sodality except after long and solemn trials; their catechisms breathe throughout a spirit of brotherly affection and attention to moral and civil duties. They were divided into degrees, and it is remarkable that the German workmen have long been 325 326 accustomed to the word, sign, and grip of the Freemasons. The operative masons were divided into Wort-Maurer (Word Masons) and Schrift-Maurer (Writing or Diploma Masons). The former had no other proof to give of their having been regularly brought up to the trade of builders but the word and signs; the latter had written indentures to show. There were laws enjoining master masons to give employment to journeymen who had the proper word and signs. Some cities in this respect possessed more extensive privileges than others. The word given at Wetzlar entitled the possessor to work over the whole empire. With the German journeyman also the three years' travel in search of improvement is an universal condition, and the usual time for setting out is the spring. The Handwerhsbursche is even now a German institution; though he is now not so frequently met with on the high-road, because railways enable him to travel more cheaply than he could on foot. 375. Initiation of a Cooper.—Every trade again has its particular mode of initiation; but as there necessarily is a great similarity of ritual and ceremonies, their details would become a tedious repetition. I therefore confine myself to one craft—that of the cooper. Permission is first asked to introduce to the assembly of companions or fellowcrafts the youth who is to be made one of them, and who is called the " Apron of Goatskin." The companion who introduces him says: " Some one, I know not who, follows me with a goatskin; a murderer of staves, a wood-spoiler, a traitor; he is on the threshold, and says he is not guilty; he enters, and promises, after having been ' rough-hewn ' by us, to become a good journeyman." Leave having been given, the apprentice seats himself on a stool placed on a table, and the <5ompanions try to upset him; but his guide keeps him up, whereupon he is repeatedly baptized and consecrated with beer. The patron then says: " What do you call yourself now? Choose a name, genteel, short, and that pleases the girls. He that has a short name pleases every one, and every one drinks a cup of wine or beer to his health. . . . And now to pay the expenses of the baptism, give what every one else has given, and the masters and journeymen shall be content with you." The candidate also receives numerous instructions how to conduct himself on his wanderings. He is not to be deterred by the difficulties that encounter him at the outset After having passed through a forest f uU of dangers, he is supposed to arrive in a pleasant meadow, and to behold a pear-tree full of tempting fruit. GEEMAN WOEKMEN'S UNIONS 327 Is he to lie down under it, and wait till the pears fall into his half-open mouth? Is he to mount the tree? No; the fartner or his men would see him, and give him a beating. He is to shake the tree, and some of the fruit will fall down, with which he is to regale himself, leaving some on the ground for some companion who may come after him, and perhaps not be strong enough to shake the tree. Pursuing his way, he comes to a torrent, over which the trunk of a large tree serves for a bridge. Then he encounters a young girl leading a goat. What shall he do? Push the girl and the goat into the water, and pass on? No; let him take the goat on his shoulder, the girl in his arms, and cross the bridge. He may afterwards marry the girl, because he needs a wife, and kill the goat for the nuptial feast, and the skin will make him a new apron. Arriving in a town, he is to go to the inn kept by a master; if his daughter shows him the way to his bedroom, he is to keep a guard over himself; and on the next day he is to go about looking out for work. Perhaps he will be offered it by three masters—the first is rich in wood and hoops; the second has three handsome daughters, and regales his workmen with plenty of wine and beer; the third is poor: with which one is he to accept work? With the first he would become a first-rate cooper; with the second he would be happy, having drink in plenty, and dancing with the charming girls; but with the third? He is to be as ready to work for the poor as for the rich master. This discourse, of which there is much more, being ended, the novice attempts to run into the street and cry fire! The companions restrain him, and copiously baptize him with cold water; and then, of course, follows a dinner. 376. Curious Works on the Subject.—There exist in Germany numerous works on the rites and customs of various traders; the following are some of them—**The Millers' Crown of Honour, or a Complete Description of the True Nature of the Circles of the Company of Millers. By a Miller's Apprentice, George Bohrmann." We here get into masonic symbolism. One woodcut represents a circle with mystic sentences, and the explanation says that everything was created from or by the circle. Then there follows the history of bakers according to the Scriptures; then a poetically described journey, with particulars of the most celebrated mills of Lusatia, SUesia, Moravia, Hungary, Bohemia, etc. The names of the three most famous millers that, according to the author, ever existed, are placed in the form of a triangle; and the book concludes with an invoca 328 SECBET SOCIETIES tion to the Architect of the Universe. A work of a similar nature is entitled, " Customs of the Worshipful Trade of Bakers; how every one is to conduct himself at the inn and at work. Printed for the use of those about to traveL" Another is called, " Origin, Antiquity, and Glory of the Worshipful Company of Furriers; an accurate Description of all the Formalities observed from time immemorial in the Initiations of Masters, and the manner of examining the Journeymen. The whole faithfully described by Jacob Wahrmund (True Mouth)." All the companies boast of their ancient descent, but none more than that of the Furriers, who claim that God Himself was at first one of their fellow-workers, seeing that the Bible says that God made aprons of skins for Adam and Eve—an honour shared by no other company. 377. Raison cCStre of the Compagnonnage.—The compagnonnage may be called an operative knighthood. Its rites, symbols, and traditions are only its tangible form. The necessity for workmen to find, on their arrival in a new town, a nucleus of friends, a rendezvous, a mother, in the midst of the exclusion into which the constituted trades corporations would have thrown them, was the raison cCStre of these associations. The possibility of struggling by means of associative force and the passive resistance of numbers against the oppression of manufacturers, and of equalising forces otherwise disproportionate, was a further cause of the sodalities. In the Middle Ages, in which the central power was barely sufficient to oppress, but did not avail to protect, and when the individual was exposed to arbitrary treatment, and deprived of all means of defence, secret associations on behalf of justice necessarily arose in many countries. Holy Vehms providing for public security. 378. Guilds.—The Guilds had the same origin, but can scarcely be reckoned among secret societies, though their influence was often secretly exercised; and kings frequently turned them to account in their opposition to the aristocracy, as, for instance, Louis the Fat, who was himself the founder of an association called the " Popular Community," intended to put a stop to the brigandage of the feudal lords, whose castles were in many instances but dens of thieves. In England, the first guilds of which clear records have been preserved were established in the eleventh century. By the laws of guilds, no person could work at a trade who had not served a seven years' apprenticeship to it. But with the introduction of machinery this custom gradually fell into disuse, GEEMAN WOEKMEN'S UNIONS 329 as the small or retail manufacturers of olden times became less and less, and the relations between employers and their workmen were changed—relations such as may even yet be found to exist in some places in Germany and Switzerland, where one master keeps an apprentice and from two to four workmen. This style of industry might be found not many years ago in Yorkshire among the small cloth-manufacturers. This quiet industry was broken up by the rapid introduction of machinery. The small men, indeed, sought to defend themselves by insisting on old trade regulations, but without success; for in 1814 every vestige of the old trade regulations had disappeared from the English statute-books. The Coalition Act of 1800, not repealed till 1824, often compelled the workmen who thus combined to assume the character of .members of Friendly Societies. Their main objects were to prevent the employment of women and children in the immense factories everywhere springing up, and to enforce the old law of apprenticeship. Failing in these objects, they next resorted to strikes, with the nature, operation, and effects of which every one is familiar. 379. Kalends Brethren.—These in the thirteenth century were diffused through all Central Europe (Germany, France, and Hungary); they practised charity, read masses for the dead gratuitously, but at their meetings indulged in social pleasures. They met on the first of the month, whence their name (the Eomans it will be remembered called the first of the month Galendce, whence our word calendar). Men and women were admitted, religious and secular, but neither monks nor nuns. The brethren, though they read masses, were no ascetics, for their rhymed table-law ran— " Our host shall spread Good beer, good bread; Four dishes from which to feed. Which he may not exceed \ Cakes, cheese, nuts, and fruit To follow. Wine does not suit The Kalends, it would offend; They its use strictly defend." But it is doubtful whether this abstinence from wine was always observed, for eventually the Kalends were nicknamed "Wet Brethren," and "to kalend'' meant to indulge freely in drink. After the Eeformation the society gradually dwindled away. Of their customs and signs of recognition, etc., no record has come down to us. The civic prison at Berlin used to be called the Kalends Hall, because the 330 building had originally been the place where the Kalends Brethren held their festive meetings. 38a Knights of Labour.—A formidable association in the United States. It was founded in 1869 by Uriah Stephens, a tailor of Philadelphia. It was a secret society, designed! at first merely to supplement an existing garment-cutters' union. For a year or more none but garment-cutters were admitted, but after a time other members, known as " sojourners," were invited to join the Order. In 1873 a committee "on the good of the Order " was appointed to control its growing business. A ritual was devised, and every member took an oath of strictest secrecy with regard toits name, constitution, and aims. Ofl5cers were appointed under the titles of Master Workman, Worthy Foreman, Venerable Sage, Recording Secretary, Financial Secretary, Treasurer, Worthy Inspector, Almoner, Unknown Knight Inside Esquire, Outside Esquire, etc. Each industry had its own local assembly, and its own oflBcers; the local assemblies and the district assemblies again sent delegates to the general assembly, which meets once a year, and whose authority is final. The strict secrecy observed at first was gradually relaxed under the influence of the Catholic Church, especially after the founder had resigned the ofiice of Grand Master Workman in 1879, In 188 1 the secret character of the Order was finally renounced. Its chief aims now are those of trade-unions and benefit societies. GERMAN STUDENTS ** What shall I call thee, thon high, thon rough, thou noble, thou barbaric, thou lovable, unharmonious, song-full, repelling, yet refreshing life of the Burschen years? . . . Thy ludicrous outside lies open, the layman sees that, . . . but thy inner and lovely one, the miner only knows, who descends singing with his brethren into the lonely shaft."—Haotf's RcUhaJceller in Bremen. 381. Customs of German Students.—A fellowship of a verydifferent kind, but still a compagnonnage, is that of the students at German universities, to which a few lines may therefore be devoted. The student or Bursch—from the mediaeval German Burse, i.e. BursaHi, the college buildings being called hursoe—looks upon the inhabitants of the town, whose university he honours with his presence, as " Philistines "; and town and gown rows are as usual in Germany as in this country. All non-students are Philistines, whether they be kings, princes, nobles, or belong to the canaille. The students form two grand associations, the Burschenchaften, consisting of students from any state; and Landsmannschaften, composed of students of the same state only. Each has its own laws, regulations, and oflScers, ruling according to a charter; but all members of the universities acknowledge moreover a general code, called the " Commentary." Such as refuse to belong to one of these associations are held in very slight estimation, and are called by all kinds of opprobrious names, such as Kameele (camels), Finken (literally, "finches," figuratively, "low fellows"), and others still more abusive. Tbe collegiate students (sizars), called Frosche (frogs), cannot take part in the meetings of the Burschen. The freshman anciently was called a Fennal, from the middle-age Latin pennale, a cylindrical box for pens, which the newly - arrived student had to carry after the older students for their occasional use. He was afterwards called Fuhs (fox), which nickname alludes both to the timidity of the animal and that of the new student, and its use in this 332 SECEET SOCIETIES sense is very ancient, for we find it mentioned in the Salic Law (fifth century), which imposes a fine of 120 pence for applying it to a person. The freshman is also called a Goldfucks (golden fox), because he still has a few gold coins from home. After six months he becomes a Brandfuchs (Oanis melanogaster); to explain the cause of this term being applied to him would take us too far, but his arrival at that state is celebrated with ridiculous ceremonies. In the second year the Brandfuclis rises to the dignity of Junghursch (young Bursch); in the third he becomes an AUbursch (old Bursch), altes Haibs (old house), or hemoostes Haupt (mossy head. Students who are natives of the university town are called Curds, because their mothers can send them, if they please, a dish of that article of food for their suppers. To rise from one degree to another the Fuhs has to go through a series of probations, especially putting to the test his powers o£ drinking and smoking. On his first visit to the Gommerzhaus as the tavern which the students patronise is called, he is unfailingly made drunk, at his own expense, and while at the same time entertaining all the " old houses." The next morning he awakes with the Katzenjammer (cat's lamentation). He dresses in a fantastic style, wearing a Polish jacket, jack-boots with spurs, and a cap of the colour of the society to which he belongs; to his button-hole is attached an enormous tobacco-pouch; in his mouth he carries a long pipe, and an iron-shod stick in his hand. He endeavours above all things to become Skjlotter Bursch, a student dejpur sang, and is proud if an " old house " makes him his Leibfwcks (favourite fox). The Philistine who offends the students is condemned to the Verruf (outlawed); and frequently the students have turned out against the citizens, forming with their Stiefelurichser (boot-cleaners, or gyps) an array not to be despised by the military. The cry of Burschen raus! students turn out! would send terror through the small peaceable towns of Germany. Sometimes they would punish the town by leaving it in a body, and only return on their terms being agreed to. Such emigrations took place at Gottingen in 1823, at Halle in 1827, and at Heidelberg in 1830. A few details of these " emigrations " may be amusing. On the last-named occasion the students, who had again secretly formed a Burschenschaft, put under the ban the Museum of that town, because the rules for its management displeased many of them. For this the ringleaders were seized and brought to trial. But on the cry of Burschen Waust all the students, hastily snatching up what GEEMAN STUDENTS 333 articles they most needed, threw thein into chaises, on horses, on the backs of the shoeblacks, and marched out of the town to Schwetzingen; and it was only when their demands with regard to the Museum were conceded that they returned to Heidelberg. Another marching forth had occurred many years before. A student, as he went past the watch-house, forgot to take the pipe from his mouth. Thereupon arose a contention between him and the soldier on guard; the latter called an officer, by whom the student was grossly insulted. This gave occasion to an " emigration," which, however, proceeded no further than to a place about a mile from the city, whence the students at once returned, all their demands being conceded; which were that a full amnesty should be granted for all that had passed and the soldiers removed. Moreover, the military were obliged to post themselves on the bridge, the officers at their head, and to present arms, while the students marched past in triumph, with music playing before them. But though the German student would thus seem to think of nothing but smoking his pipe, to which he gives the elegant, but appropriate, name of Stinktopf, drinking unlimited quantities of wine, beer, and punch, entertaining the daughters of the cits, which daughters he gallantly calls Geier (vultures), whilst grisettes are Besen (brooms), running into debt, and calling importunate creditors ManichceanSy fighting duels—to be called dummer Junge (stupid youngster), is an insult which necessitates a challenge — and generally ruining his health, yet when he buckles to work he will accomplish mental feats that would astonish many an Oxford first-class man, or Cambridge wrangler. Out of all this fermentation and froth there comes at last good wine, and all the intellectual greatness of Germany, and much of its political progress, are due to the roystering Burschen, of whom I cannot speak but with a sort of sneaking kindness, retaining many pleasant personal recollections of them. 382. Ancient Custom of Initiation.—In the following account of the customs prevailing as late as the first half of the seventeenth century at the matriculations of German students, the reader may detect many ceremonies analogous to those practised in the initiations to the ancient mysteries. The scholar who had not commenced his university career was termed a Beanus, the Fox of to-day. This word has been fancifully derived from the initials of the words Beanies Est Animal Nesdens Vitam Studiorum, an acrostic, as the reader will perceive. But as the word Beanus forms a portion of 334 SECEET SOCIETIES the sentence itself, its origin is not explained thereby. The fact is, the word is a coiTuption of the French Bee jaum, shortened into B4jaune literally, a yellow beak (the German Gelbschnahel), a term applied to a yonng, inexperienced person (because young unfledged birds have yellow beaks); the French term is Uanc-bec, meaning a greenhorn. The word Mjaune in medisBval Latin became Beanvs. Sometimes, by way of variety, the heanus was called a hestia comigera. It would seem that a trace of this appellation has survived at Cambridge, where a student, who has not come into residence, and thus has no claim to be called a " 'Varsity man," is necessarily a beast. On arriving at the university the Beanus, or modern " Fox," announced himself to the dean of the philosophical faculty, and prayed that he might through the deposition be received among the students. When the Beani amounted to a certain number, the dean appointed a day on which to celebrate the deposition; and sommoned, besides the Beani, the depositor with his instruments, and an amanuensis. They appeared on the appointed day before -the dean; the depositor in the first place put on a harlequin's dress, caused the Beani to attire themselves in the same style, And put on them other ludicrous articles of dress, especially hats and caps with horns, and distributed amongst them the instruments with which the deposition should be executed— <)oarse wooden combs, shears, axes, hatchets, planes, saws, razors, looking-glasses, stools, and so on. The depositor then marshalled the Beani in rank and file, placed himself at their head, and conducted them to the hall, where the deposition should be performed, and there addressed a speech to the dean and the spectators, who consisted of students. The depositor commenced the deposition by striking the Beani with a bag filled with sand or bran, and compelling them to scamper about with all manner of laughable gestures and duckings in order to escape the strokes of the sand-bag. He then propounded to them certain questions or riddles, and they who did not answer them quickly received so many "Strokes with the sand-bag, that the tears often started from their eyes. The Beani then gave up the instruments which they had held in their hands, and laid down on the ground, so that their heads nearly touched each other. The depositor then planed their shoulders, filed their nails, pretended to bore through and saw off their feet, hewed every limb of their bodies into shape, knocked off their goat's horns, and tore out of their mouths with a pair of great tongs the satyr's teeth stuck in on purpose. The Beani were then caused GEEMAN STUDENTS 335 -each to sit on a stool with only one leg. The depositor then put on them a dirty napkin, soaped them with brick-dust, with shoe-blacking, or even viler and more filthy matter, and ••shaved them so sharply with a wooden razor that the tears often started from their eyes. The combing with the wooden combs was equally rough, and after the combing their hair was sprinkled with shavings. After all these operations the depositor with his sand-bag drove them out of the hall, took off his grotesque attire, put on his proper costume, and commanded the Beani to do the same. He then reconducted them to the hall and commended them in a short Latin speech to the dean, who replied also in Latin, explaining the <5ustom of deposition, and adding much good advice. Luther, who occasionally presided at such ceremonies, and was not superior to the coarse tastes of his time, found in the depositio a figure of human life, with all its troubles and misfortunes. The dean finally gave to each of them, as a symbol of wisdom, a few grains of salt to taste, scattered in sign of joy some "drops of wine over their heads, and handed to them the certificate of the accomplished deposition. The last ceremony of -this sort is said to have been performed by a professor of Altdorf (Bavaria) in 1763. The university of that town, founded in 1622, was merged in that of Erlangen in 1809. It is scarcely necessary to point out the analogies between the above initiation into student life and that into the ancient mysteries and modern Freemasonry; the disguises, trials, addresses, and whole ceremonial are all on the model of the ;secret society, most of them foolish, and not a few barbarous. Hoffmann's Lebens-Ansichten des Katers Murr—"Opinions of the Tom-cat Murr," or, as we might say more briefly, Tom Murr, is a capital satire on German student-life. The German scholar—there is, as far as I know, no English translation of the work—may there see how " Tommy " becomes .a Flotter Katzbursch. The political secret associations of the JBurschenschaft are described in Book XIII.