More on Secret Societies
By Willie Martin

Jew Watch

     As you read this series on the various Secret Societies remember that all of them were started by Jews, and they are still in existence today under another name; such as the Odd Fellows, and some have been absorbed into the Masons and etc. I cannot tell you the various names at the present time, but most of them will tell you in the body of the story.

     I hope you enjoy learning about them; and every single one of them is antichristian and anti-White Race.

 Orpheism and the Pagan Mysteries

 There is no greater or more erudite authority than Fabre d'Olivet (1768- 1825) on Orpheus or Dyoniusius (Pythagore, Les Vers Dor�s) and to such an eminent source, among many others, must the reader be referred.

 The feats of the white Dorian race of Greece and the mysticism of its priests of Thrace as well as the enturies-long rivalry between the solar or male cult and the lunar or female cult, have provided inexhaustible sources of religious and literary lore.

 The legendary birth of Orpheus adorned with his descent from Apollo, his flight from Thrace, initiation in the temple of Memphis and return to his own country as a high adept of the most profound mysteries, constitute but the first part of his life.

 After his return to Greece, he united the cults of Dyonisius and Zeus, reformed that of Bacchus and instituted the Mysteries. To him was allotted the task of reducing the power of the Bacchantes, priestesses of Hecate, by a magic superior to theirs, and their vengeance, which caused his death, has been the theme of many a poet.

 One follows the evolution of Greece from Orpheus to Pythagoras, Socrates and Plato as one searches for the remnants of Egyptian esoterism in the utmost recesses of the Delphic temples and in the ceremonies of initiation to the Eleusiuian mysteries. These, having still been practiced until the Emperor Theodosius I, the Great, (379) prohibited them and ordered the destruction of the Eleusinian Temple, much material is available for their description.

 We are indebted to Bishop Lavington, an erudite member of the Anglican Church, for a graphic description of the perversion to which they gave rise, but we preface this article with that author's apology to the reader, which, like the text of most of this chapter, we quote verbatim from the Bishop's book "The Enthusiasm of Methodists and Papists compared, Part III": "We wallow indeed in the mire, by publishing these things. But lest any one should fall into the mire of these heretics, from mere ignorance, I purposely and knowingly defile my own mouth, and the ears of the auditors, because it is beneficial. For it is much better to hear absurdity and filthiness in accusing others, than to fall into them out of ignorance. Much better to be informed of the mire, than, for want of information, to fall into it."

 Bishop Lavington then proceeds with the explanation of the Pagan Mysteries from which we quote: "The Gods and Goddesses each had their spiritual mysteries. Even Cotytto, the Goddess of Turpitude, had her rites and devotees.

 A high opinion of the Mysteries was very far from being general, or received by great and good Persons. Those great Men, Agesilaus and Epaminonudas, would not submit to an Initiation...The Athenians asking Diogenes to be initiated because such had the Precedency in a future State; he replied, ‘Ridiculous thing! That Agesilasus and Epaminonudas must rowl in dirt; and every Scoundrel initiated, such as Patecion the Thief, be happy in the Elysian Fields.' Nor shall we entertain the better Notion of the Mysteries when we find so wise and good a Man as Socrates refusing initiation. For which (though perhaps he had stronger) he gives this Reason: ‘If the Mysteries were bad, he should not be able to conceal the Secret, but must discourage every one from Initiation; and if good, Humanity would oblige him to discover it for the public Benefit.'

 But whether the Mysteries were good or bad, Authors are pretty well agreed as to the preparatory Ceremonies, and manner of Initiation: whereby they were to Represent, and Act over again, the Actions and passions of the Deities, for whose Honor the Mysteries were instituted.

 That Initiation might seem a venerable and solemn Thing, the Devotees were taught to qualify themselves by Prayer to the Demons, Fastings, Watchings, Confession to the Priest, and other Lustrations. We read in Plutarch, ‘that fasting is to precede the Mysteries of Ceres,' and that Confession was required, ‘Antalcidas being examined by the Priest, in order to his initiation, what grievous crimes he had committed, made Answer, ‘If I have been guilty of any such Crime, the gods know it already.' The Confession was a trick of the Masters of the Ceremonies to get the people under their Girdle.

 Tertullian says, ‘As to the superstition of the Eleusinian Mysteries, what they conceal is the Shame of them. Therefore they make the Admission tortuous, take time in the Initiation, set a Seal on the Tongue, and instruct the Epopteoefor five Years, to raise a high Opinion of them by Delay and Expectation. But all the Divinity in the sacred Domes, the Whole of what they aspire to, what sealeth the Tongue, is this: Simulacrum membri Virilis revelatur. But for a Cover of their Sacrilege, the pretend these Figures are only a mystical Representation of venerable Nature.'

 The Original Reason of such figures being exposed to View, and had in Veneration, in the Mysteries, we learn form others. Clemens Alexandrinus giveth a full account of this religion of the Mysteries, too prolix to be transcribed; ‘Of their wicked institution, Cruelty, Stupidity, Madness, making goddesses of Harlots, corrupting Mankind: the Mysteries of Cere are nothing but representations of incestuous Deities: their ridiculous Exclamations upon Admission were, I have eat out of the Timbrel, I have drank out of the Cymbal, I have carried the Chest, I have crept into the secret Chamber.' In the Chest Pudendum Bacchi inclusum erat. Cistam et veretrum nova Religione colenda trandunt. It is a shame to mention the filthy circumstances in the story of Ceres...

 The Pagan Mysteries being of such an immoral Nature, and Tendency, it might justly be thought strange, were no Notice taken of them in the Holy Scriptures. And therefore, though such an Enquiry might carry us into too great a Length, yet I shall not entirely pass it over. There can be little Doubt, but they are pointed out by St. Paul: ‘It is a Shame even to speak of those Things that are done of them in Secret.' And where Christianity is termed the Mystery of Godliness, it is set, I am persuaded, in Opposition, not only to the Mystery of Iniquity that was to work in the Christian World, but likewise to the preceding Mysteries among the Gentiles. Nor is it improbably, that the Apostle writes in direct Opposition to the Appearances, Pretenses, and Impostures of those false Divinities: Without Controversy great is the Mystery of Godliness...

 In the Old Testament, Deuteronomy xxiii.17 (not indeed in the Hebrew, but in the Septuagint) after the Words, ‘There shall be no Whore...nor sodomites of the Sons of Israel,' we find added Words of this Import, ‘There shall not be an Initiator, nor an Initiated, of the Sons or Daughters of Israel.' ‘Tis possible this additional Clause may have been inserted by the Seventy, by Way of Interpretation of the preceding Words. They knew the Nature of the Mysteries full well; and we are led to this Meaning by the Impurities forbidden, and by the Price of the dog in the next verse; the Egyptian god Anubis being usually figured with a Dog's Head. (Edit. Daniel, Schol)

   We may observe also, that Philo the Jew (de Sacrific) expressly ranketh the Prohibition of the Mysteries among the Laws of Moses. ‘The Saw, saith he, expressly excludeth the whole of the Mysteries, their Inchautments and execrable Scurrilities, from the Holy Ordinances: not permitting those educated in her Society to celebrate such Heathen Rites; nor, depending on such mystical Ceremonies, to disregard the Truth; and to follow the Works of Night and Darkness, smiting what deserveth the Light and the Day. Let none therefore among the Disciples of Moses either initiate, or be initiated: it being equally wicked either to teach, or to learn the Mysteries. ‘Tis generally the Case with them, that no good Person is initiated; but Thieves, and Pirates, and mad Gangs of abominable and immodest women; after parting with their Money to the initiating Priests." (Bishop Lavington, The Enthusiasm of Methodists and Papists Compared, p. 313 et seq.; Occult Theocracy, pp. 91-95)

 Several of the Fathers have taken Notice of the same Passage in the Septuagint, and explained it in the same manner. "For further Proof of the Turpitude in the Mysteries of Isis and Osiris, and that it was so from the Beginning, we need only consult Diodorus Siculus, Lib. I. ‘Isis being overwhelmed with Grief for the Loss of her Husband Osiris, took particular Care in deifying him to consecrate his Pudenda; which she ordered to peculiarly honored and adored in the Mysteries. And the same holy Institution was observed with the same Ceremonies, when carried into Greece by Orpheus: where the common People, partly from Ignorance, and partly from a Love of the new god (Phallus), were very fond of being initiated.'

 Much more might be collected (even from initiated Authors, however, generally shy) concerning the infamous Origin of the Mysteries, which I pass over...The celebration of the Eleusinian Mysteries commenced in Greece about 1400 years before Christ but ‘whenever or however they were brought into Greece, and transferred to the honor of Ceres and Proserpina, they were of the same Nature, and observed with equally chaste Ceremonies, with those of Isis...'

 One contrivance for ‘giving the Initiated a Sight of the Divinities, was by means of a Looking-glass, wherein none could see their own Faces, but had a clear view of the Gods and Goddesses.' This we have from Pausanias: and Eusebius relates the same Thing. So easily might weak People, and under the utmost Astonishment, be deluded by Figures behind a glass, in a proper Habit and Posture; and especially by living Persons, personating the Deities in any Manner they thought fit.

 As a proof of the Indecencies, Sozomen writeth, ‘that Theophilus, Bishop of Alexandria, egregiously ridiculed and exposed to public View the shameful Figures belonging to the Mysteries, the Phallus, etc., which he brought out of the Pagan Temple. For which the enraged Heathens raised a Tumult, and massacred a great Number of the Christians.' Even the initiated Pausanias (notwithstanding his usual Reservedness) sometimes blurts out a little too much, and intimates something shameful: ‘as frequent assignations; the proneness of the religious Females to venery a Mixture of the Obscene and Miraculous; the continuance of the Eleusinian Festival for a week; on the third Day whereof all Males, even the Dogs, are excluded; but the next Day the Men are admitted among them, when they pass the Time in sporting, and light Discourse; the Amours of Ceres of a very strange Kind; with the Secrecy enjoined; The Obscenities in the Mysteries of Cupid, and suitable Hymns.'

 A man initiated, and under an Oath of Silence, could not well have discovered more of the true Nature of the Mysteries, and the Reason why they ought not to be divulged. We are assured too, that one Day of the Eleusinian Festival was set apart for the Rites of Venus and Cupid, and another for those of Bacchus: both of which were confessedly beyond measure abominable. Nor will our Opinion be more favorable, when we remember what Athenœus writes; ‘Apelles, being extremely desirous of drawing a Venus from the famous Phryne, could find no Opportunity of seeing her naked, without going to the Eleusinian and Neptunian Games; where she stripped herself in the Sight of all the Men, and went into the sea to wash herself...'

 I apprehend therefore that no great Stress is to be laid upon those initiated Authors, who have thought themselves obliged to say nothing but what was good of the Mysteries; or have talked of the Unity of the Deity, as the great Secret of them; perhaps to avoid the Shame of being thought Dupes to a foolery, or inquisitive into something worse." ((Bishop Lavington, The Enthusiasm of Methodists and Papists Compared, p. 313 et seq.; Occult Theocracy, pp. 95-97)

 On the same subject the Chevalier de Ramsay, reputed founder of Scottish Rites, writes the following: "About the fifteenth Olympiad, six hundred Years before the Christian �ra, the Greeks having lost the traditional Knowledge of the orientals, began to lay aside the Doctrine of the Ancients, and to reason about the Divine Nature from Prejudices which their Senses and Imagination suggested. Anaximander lived at that time, and was the first that set himself to destroy the Belief of a Supreme Intelligence, in order to account for everything from the Action of blind Matter, which by necessity assumes all Sorts of Forms. He was followed by Leucippus, Democritus, Epicurus, Strato, Lucretius and all the School of the Atomical Philosophers.

 Pythagoras, Anaxagoras, Socrates, Plato, Aristotle, and all the great Men of Greece, opposed this impious Doctrine, and endeavored to prove the ancient Theology of the Orientals. These Philosophers of a superior Genius observed in Nature, Motion, Thought and Design. And as the Idea of Matter includes none of these three Properties, they inferred from thence, that there was another Substance different from Matter.

 Greece being thus divided into two Sects, they disputed for a long time, without either Party being convinced. At length about the 120th Olympiad Pyrrho formed a third Sect whose great Principle was to doubt everything, and determine nothing. All the Atomists who had labored in vain to find out a Demonstration of their false Principles, presently struck in with the Pyrrhonian Sect. They ran wildly into the System of an universal Doubt, and carried it almost to such an Excess of Frenzy, that they doubted of the clearest and most sensible Truths. They maintained without say Allegory, that everything we see is only an Illusion and that the whole Series of Life is but a perpetual Dream of which those of the Night are only so many images.

 At last Zeno set up a fourth School about the 130th Olympiad. This Philosopher endeavored to reconcile the Disciples of Democritus with those of Plato, by maintaining that the first Principle was indeed an infinite Wisdom, but his Essence was only a pure Aether, or a subtle Light, which diffused itself everywhere to give Life, Motion, and Reason to all Beings (This is talking about the Jewish En Sof, which is what they call Almighty God, and say that it has no substance, and that it is really not the Creator because it cannot create; that the world and everything was created with numbers).

 In these last Ages the modern Freethinkers have done nothing but revive the ancient Errors. Jordano Bruno, Vannini and Spinoza, ha vamped up the monstrous System of Anaximander; and the last of the three has endeavored to dazzle weak Minds, by dressing it up in a geometrical Form.

 Some Spinosists, finding that they were every Moment at a loss for Evidence in the pretended Demonstrations of their Master, are fallen into a senseless sort of Scepticism, called Egomism, where everyone fancies himself to be the only Being that exists.
 Mr. Hobbes and several other Philosophers, without setting up for Atheists, have ventured to maintain, that Thought and Extension are Properties of the same Substance.

 Descartes, F. Malebranche, Leibnitz, Dr. Bentley, Dr. Clarke, and several philosophers of a Genius equally subtle and profound, have endeavored to refute these Errors, and brought Arguments to support the ancient Geology. Besides the Proofs which are drawn from the Effects, they have insisted on others drawn from the Idea of the first Cause. They show plainly that the Reasons of believing, are infinitely stronger than any Arguments there are for doubting. This is all that can be expected in metaphysical Discussions.

 The History of former times is like that of our own. Human Understanding takes almost the same Forms in different Ages, and loses its Way in the same Labyriths."  (The Chevaller de Ramsay, A Discourse upon the Theology and Mythology of the Antients in The Travels of Cyrus, vol. II, p. 76 et seq. (Published 1728); Occult Theocracy, pp. 97-

Secret Societies - Part 2


 Manicheism is the religion of the followers of Manes, a slave who was sold to a widow who freed and adopted him, thus making him the "son of the widow" a name which after him passed to all his followers and is still used in Masonic Lodges.

 Of Manicheism, C.W. Oliver, considered an authority on all masonic matters, writes: "Manicheism was one of the most important attempts to found a universal religion and to reconcile the Christian, Buddhist, and Mazdean with the Greek philosophy. It presented the same synergetic ideas found later among Moslem Druzes and among Sikhs. It failed in the first place because Islam presented a much simpler system in the East, and because in the West Christianity was already developing, in the time of Manes, a religion which aimed at reconciling the Paganism of Italy and Gaul with the ethics of Christ, this presenting a simpler and more familiar faith. But the one achievement of Manes was the creation of the one achievement of Manes was the creation of the Devil which led to an afterwards unremovable taint throughout religion. Manes was a notable philosopher and religious teacher born about the year 216 A.D., and he was crucified and flayed alive by the Persian Magi under Bahram I in the year 227 A.D. His Persian name was Shuraik, rendered Cubricus in Lain." (C.W. Oliver, An Analysis of Magic and Witchcraft, p. 102; Occult Theocracy, pp. 108-109)  He was the slave of the wife of a certain Terebinth who was a disciple of Scythianus of the race of the Sarrasins.

 Oliver tells us further that: "His Acid Archclei became the Manichean Bible with sundry added epistles. He taught the Mazdean dualism of the powers of light and darkness, as representing good and evil beings, and an asceticism which aimed at the control of all passions. Manes repudiated Judaism, and like the Gnostics, regarded (the Jews) god as an evil god. The Manicheans were more hated and feared by Catholic Christians than any other sect. They were sill in existence in spite of constant persecution as late as our tenth century, and their influence was felt from China to Spain and Gaul. It sill lingers in Asia, and among the ‘Christians of St. Thomas' in Madras it survived till the fifteenth century. St. Augustine had listened for nine years to Manes, but the Roman Empire felt the force of this system chiefly in 280 A.D.. The Romans knew it themselves in 330 A.D., and Faustus became its missionary among them.

 Many clung to Manicheism till 440 A.D., when Leo the Great found that he must stamp it out of the Roman creed was not to be extinguished. It was the basis of the Paulican heresy, and of the Albigenses in the South of France which was only quenched by blood in the thirteenth century.

 The doctrine of Manes can be summed up as follows. He believed in two gods, or, more exactly, principles, the principle of good and that of evil. Before the creation of the world the ‘people of darkness' revolted against God, and God, incapable of withstanding the attack, gave to them a portion of His essence. The people of darkness having within them the principle of evil by their very nature, and the principle of good which they had just acquired, were able to constitute the world, where both these principles are combined, but where the principle of evil predominates as the natural characteristic of its originators. Man is a mixture of two natures, the spiritual being the work of God, the body, and especially sex, the work of the Devil" (C.W. Oliver, An Analysis of Magic and Witchcraft, p. 106; Occult Theocracy, pp. 109-110)

 Yet another authority not to be overlooked, namely Abb� Baruel, author of "Memoirespour servir � l'histoire du Jacobinisme" shows the remarkable analogy between the dogmas and rituals of Freemasonry, Templarism and those of Manicheism. Grades concur in number and signs are identical. The mourning for Jacques Molay is a ceremony analogous to that practiced by the Manicheans in remembrance of Manes and known as Bema. The term MacBenac still used in Masonic lodges was the reminder of the execution of Manes which all Manichean adepts sought to avenge. The practice of so called Fraternity or Brotherhood was in Manicheism extended only to adepts of the sect, just as it is similarly practiced by Freemasons towards one another only.

 The question which naturally comes up to one's mind when one follows closely the links of the Manichean chain is this: Is no Freemasonry, such as we see it today, the full development of the idea of Cubricus or Manes the slave, the apotheosis of Manicheism as achieved by Albert Pike, Sovereign Pontiff of Universal Freemasonry? (Occult Theocrasy, p. 111)

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