CHAPTER V.

The Struggle between an alleged _Jus Divinum Regum_, and Popular Sovereignty.--And the Efforts now attempted to destroy our Grand Experiment of Self-Government.--Practical Results. With the differences of religious bodies as to dogmas of faith, this essay has nothing to do; but so far as churches connected with any religion, interfere with temporal governments, by mystic confraternities, that is a topic directly within our scope. Any union of church and state must, from these authorities, appear in opposition to the unprejudiced action of the citizen in the government of his country. The great struggle for political power, the contest as to the source thereof--whether a fancied divine right (_jus divinum_) in any family, or in an individual by anointment of a priest; or the free voice of a free people governing themselves by framing a constitution, limiting power in the hands of rulers, who are only their agents--is now undergoing a severe test. Of this, however, more hereafter. The history of England, from the days of James II.--yes, even from Henry VIII., whose crimes form a strange contrast to his assumption of a title to being {105} head of a church--presents a singular contest for political power, by means of religious domination. From the days of William of Orange, the parties in Ireland (which seems to have formed the battleground of these contestants) have been not only well-defined, but they have been organized in the most perfect mysticism, into Orange men and Ribbon men. Let the days of Curran, Grattan, and of the persecuting government tell that story. The blood of an Emmett has crowned a noble effort with martyrdom. His last speech will be read as long as school-books can perpetuate one of the finest efforts of oratory. Meantime, a secret society still existed which softened down asperity, and extended the blessings of fraternity even among those arrayed against each other--not only there, but over the world. By its teachings and its obligations, universal charity was inculcated. Is there an intelligent FREE-MASON who has perused our previous pages, but what has recognised the history of his own society from the origin of the Kabbalistae? Spread everywhere, under whatever name, emanating from a common origin, recognised by common principles and instruction, enforcing the study of the liberal arts and sciences, teaching philosophy throughout the world, and the hope of a future immortality, it has, as a mystic order, taken deep root in every nation, but more so in republics, not having fear of an interdict, or other religious {106} fulmination. It has not and does not interfere in politics, nor seek political power in any shape. Like its brothers of old under Pythagoras in Magna Graecia, it teaches philosophy, and is well calculated to promote such education as must form true statesmen. So catholic is its every teaching, and such are its fraternal tendencies, that one church has placed it under ban. Throughout the world, whether among the descendants of the ancient Magi, the Hebrew Cabbalist, the Rosicrucian, or Templar, in the deserts of Africa, the forests of America, or on the wide-spread ocean, the symbols of recognition are known and received. Such have been its tendencies that spurious imitations for mere political purposes have been frequent. The Illuminati, the Carbonari, and other secret political societies have been supposed to be Masonic lodges. But it is a great mistake. The Kabbalists never interfered with, or acted in opposition to the Hebrew Theocracy. Their brothers of a later date have never interfered with politics, even to the present day; nor have they, in any wise, inculcated a single maxim at variance with their duty to God, their neighbor, or themselves. They have simply preserved and obeyed the original traditional instruction handed down to them. Another benevolent secret society has sprung up, chiefly in the United States, calling themselves the Independent Order of Odd Fellows. This is a charitable confraternity, intended, mainly, to promote {107} benevolence, aid the sick and distressed, and cultivate the warmer sympathies of our nature. It is of modern origin, and in most things seems to be an imitation of Free-Masonry. It has been productive of great good in the accomplishment of its benevolent purposes. Having no leaning whatever toward politics, it quietly pursues its mission of love. Thus, then, we have arrived at a point where we must pause. The summary of the past seems to be as follows:--