CHAPTER XXV.—THIRTY YEARS EXPERIENCE AMONG DEVIL-

WORSHIPPERS.
We have found among the American aborigines many manifest traces of patriarchal traditions, such as the one we read in the Book of Tobias, vi, 18: “But thou, when thou shalt take her, go into the chamber and for three days keep
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thyself continent from her.” But these very evident rem- nants of the patriarchal doctrines and practices of the An- cient testament are mixed up with* other corrupt doctrines and practices, exoteric and esoteric, which are akin to those of the ancient pagans, some of which are met with in the English as in other Masonic bodies. No doubt the English esoteric Masons are civilized ; instead of eating human flesh they only drink in a human skull the libation of double dam- nation. The Masonic Mopses kiss the posterior part of a silk dog, while the Redskins tear a real flesh dog and eat some real dog meat; in both cases “the same infernal noise is made in the neighborhood.” The Mopses are said to have been imported first into Germany, afterward into France In Indian as in Masonic lodges you discover phallic symbols and lingams ; those of the Redskins being roughly carved or painted, while those of the Paleskins are polished and finer, but the meaning and purpose are substantially the same. The paleskins, in or out of the craft, and the Redskins, by their Tomahnowas, resort to cremation. In 1860,in Milbank Sound, Father Chirouse, (senior), and the writer, saw the Tamahnowas in full regalia, both men and women, cremating the entrails of a great chief, with venison, salmon, halibut, herring spawn, “hooleekan” grease, etc. We were told it was done for the welfare of the departed chief in the next world. We are aware that their pale imitators cremate the whole corpse under a sanitary pretense for the welfare of the living in this world ; it does not prevert the esoteric masons from attaching to cremation a deeper meaning, as they do for the compass and the square. There are many other analogies between the pale esoteric. Masons and the Redskin Tamah- nowas ; but these are enough for our purpose.
Strange though it may look, the American natives wor- shipped the Evil spirits, and neglected the Great Spirit and the Good ones, although they believed in the Good as in the Evi! When we asked them why they acted so, they were wont to answer: “The good spirits and more so the Great One, are good by their nature ; whether we worship them or not, they are always good ; they will never do any harm to us, nor even to our enemies. It is not so with the evil spirits; they are bad and wicked by nature; we try to propitiate them that they may do no harm to us, but only to our en- emies, and not spare them.” The bulk of the Indians, though not Tamahnowas nor esoteric, resorted to invocations,
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to talismans, amulets, sacrifices of many kinds, such as throw- ing meat into a lake to propitiate its evil genii, or cremating a crow while still alive, to propitiate those of the sea. Mr. Waite cannot refuse to call them Satanists for “they worship purely and simply devils”; they worship them precisely because they are evil. These exoteric Indians did not tear a dog and eat dog meat, as their own esoteric Tamahnowas on Fraser river and the Gulf of Georgia did, nor eat human flesh, as did their cannibal Tamahnowas from Cape Mudge to Mil- bank Sound. These Tamahnowas bad many esoteric prac- tices which the bulk of the Indians ignored, and which these practitioners of Black Arts communicated only to a few chosen candidates and in secret, but exacting valuable fees Thus we do not suppose, as Mr. Waite seems to do, that to be a Satanist a Mason needs not to be a practitioner of the Black Art, it suffices that he worships devils by practices which in themselves have not a Goetic nature, such as the use of the Pentagram, or other talisman, evocations, etc., while the profanation of the Christian mysteries, of the con- secrated hosts, or Black Mass, etc., are verily Goetic. All the arzumentation of this Transcendentalist seems to rest on the supposition that Satanism necessarily implies the Black Art ; we are of the opinion that worshipping evil genii, evil spirits, devils, evil principles, knowing them to be such, is sufficient. In the Review, of St. Louis, U. S. A., September 3, 1896, we published the following :
‘As there can be no doubt as to the existence of Luci- “ferianism or Satanism among the English Freemasons of the “British Empire and of the United States, as well as of other “countries, the fact of real and personal intercourse of the “Luciferian or Satanist Masons with Lucifer or Satan yet “remains to be established. A man may believe in Lucifer “Satan, evil and good genii, without conversing personally
_“and visibly with these spirits. During 30 years among the .
“forty thousand Indians I have visited from the Columbia “river to Alaska, I have seen many acts of worship and even “human sacrifices offered to the evil spirits; I have heard “many ‘Medicine-men’ narrating to me their intercourse with “the spirits of the other world ; still I own that I have al- “ways been rather incredulous as to to the real and personal “intercourse of the ‘Medicine-men (Tamahnowas) with the “spirits. Nevertheless there have been cases witnessed by “non-Catholic White men and by Indians, whose veracity I
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“could not suspect, which I would not pronounce upon, A “serious and careful investigation would have been necessary “to decide the reality or unreality of the intercourse between “the Tamahnowas and the devils. | lived many years among “genuine cannibals who had three ways of eating human “flesh, and, at least, one way of offering human sacrifices to “the spirits of the other world. | have heard of and person-
ious practices. The missionaries, by care and prudence, discover many of them, to the discontentment and rage of the Tamahnowas. With them as with the Masons, exposure of their secret doings is the surest way to get rid of their per- nicious and deleterious influence. A Manchester Mason showed in the Preston Catholic News the ire our exposure of the Masonic secrets excited in his quixotic breast. We smiled at his threats, as we were used to do at those of the Redskin Tamahnowas,