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pretation. In particular it lends itself to the crude Manichaean system attributed to Albert Pike about as much and as little as it does to atheistic materialism. The reading of Mgr. Meurin may be compared with that of Mirandola, who discovered, not dualism, but the Christian mystery of the Trinity contained indubitably therein, who regarded it with more reason as the bridge by which the Jew might ultimately pass over to Christ, who infected a pontiff with his enthusiasm, and it will be seen that the Catholic Archbishop looks ridiculous in the lustre of his derived erudition. To insist further on this point is, however, scarcely to our purpose. The Kabbalah does not possess that integral connection with Masonry which is argued by Mgr. Meurin, and if it did, does not bear the interpretation which he assigns it, while his anti-Semitic thesis is demolished with the other hypothesis. But these things are largely outside the question which concerns us most directly. Over and above these points, does the witness whom we are examining contribute anything to our knowledge on the subject