moment this origin of the reformed order, it will follow that if the occult doctrines of Éliphas Lévi have been seriously misunderstood or grossly defamed by the witnesses, the diabolical or Luciferian connection of Palladism does not wear the complexion which has been ascribed to it. It is represented as: (a) outwardly Masonic, and (b) actually theurgic. (c) It is Manichæan in doctrine. (d) It regards Lucifer as an eternal principle co-existent, but in a hostile sense, with Adonaï. (e) It holds that the beneficent deity is Lucifer, while Adonaï is malevolent; (f) Certain sections of Palladists, however, recognise that Lucifer is identical with Satan, and is the evil principle. (g) This section adores the evil principle as such. Now, in each and all these matters the Palladian system conflicts with that of Lévi.
To give a colourable aspect to their hypothesis, the witnesses affirm that Lévi was a high-grade Mason. He was nothing of the kind; he affirms most distinctly in his “History of Magic,” that for any knowledge which he possessed about the mysteries of the fraternity,
