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Updated: July 10, 2025
About the nature of women he read in Michelet. But he must send me La Vie de Jesus by M. Leo Taxil. Lent it to his friend. C'est tordant, vous savez. Moi, je suis socialiste. Je ne crois pas en l'existence de Dieu. Faut pas le dire a mon p-re. Il croit? Mon pere, oui. Schluss. He laps. My Latin quarter hat. God, we simply must dress the character. I want puce gloves.
As to Signor Margiotta himself, with all his imperfections, he is the strongest witness to the discovery of Leo Taxil. I have admitted the great apparent force which belongs to his enormous array of documentary evidence, and I have established the nature of the complications which make that evidence extremely difficult to accept.
I make no pretence to pass a precise judgment upon Leo Taxil, for I am not in a position to prove that the Palladian rituals which appear in "Are there Women in Freemasonry?" can be characterised as invented matter. Granting his personal good faith, there are still many obvious questions, one of which is the connection between the Palladians and Masonry.
It was shortly after this episode that Leo Taxil returned to the Catholic Church and attached himself to the interests of the clerical party. Previously to this his literary history must be for him a painful memory.
It is unreasonable, however, to advance such an accusation in the absence of any evidence, and if we accept the contribution of M. Ricoux as made in perfect good faith, we must acknowledge that it exonerates Leo Taxil from the possible suspicion of himself adapting Lévi; and then the existence of a theurgic society, based on Manichæan principles, instituted by Albert Pike, and possessing a magical ritual taken in part from Lévi, wears a more serious aspect than when it rested on the unsupported assurance of one witness.
That was not a very creditable proceeding, but in exposing Freemasonry ordinary ethical considerations seem to be ruled out of court, and it is idle to examine methods when we are in need of documents. By these documents, and by the editorial matter which introduces and follows them, Leo Taxil, as already observed, created the Question of Lucifer.
Furthermore, when describing the Palladian meeting at the Presbyterian chapel there was such a chapel by the way he tells us that the Grand Master was named Spencer, and that he was a négociant of Singapore, but there was again no such person in the town or its vicinity at the time, and so his entire narrative, with its ritual reproduced from Leo Taxil, is demolished completely.
He is the original source of information as to the existence of that association; no one had heard of it previously, and it is therefore of the first importance that we should know something of the discoverer himself, and everything as to the particulars of his discovery, including the date thereof. Previously to the year 1891 Leo Taxil knew nothing of the Reformed Palladium.
Having established, in any case, that Leo Taxil knew nothing of the Reformed Palladium in the year 1886, we may pass over his next work, which reproduces a considerable though selected proportion of some of his previous volumes, because precisely the same observation applies to "The Mysteries of Freemasonry," and we may come at once to the year 1891.
Encouraged by the success which had attended his initial efforts, he determined upon an independent experiment in bribery, and after the same manner that Leo Taxil procured the "Ritual of the New and Reformed Palladium," so he succeeded in obtaining the "Collection of Secret Instructions to Supreme Councils, Grand Lodges, and Grand Orients," printed at Charleston in the year 1891.
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