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The following comprise the greater majority of masonic references found in the Memoirs of Giovanni Casanova.
The opera was nearly over when I was accosted by a young man who, abruptly, and without any introduction, told me that as a stranger I had been very wrong in spending two months in Mantua without paying a visit to the natural history collection belonging to his father, Don Antonio Capitani, commissary and prebendal president.
"Sir," I answered, "I have been guilty only through ignorance, and if you would be so good as to call for me at my hotel to-morrow morning, before the evening I shall have atoned for my error, and you will no longer have the right to address me the same reproach."
The son of the prebendal commissary called for me, and I found in his father a most eccentric, whimsical sort of man. The curiosities of his collection consisted of his family tree, of books of magic, relics, coins which he believed to be antediluvian, a model of the ark taken from nature at the time when Noah arrived in that extraordinary harbour, Mount Ararat, in Armenia. He had several medals, one of Sesostris, another of Semiramis, and an old knife of a queer shape, covered with rust. Besides all those wonderful treasures, he possessed, but under lock and key, all the paraphernalia of freemasonry.
Volume 2A Chapter XXI
It was in Lyons that a respectable individual, whose acquaintance I made at the house of M. de Rochebaron, obtained for me the favour of being initiated in the sublime trifles of Freemasonry. I arrived in Paris a simple apprentice; a few months after my arrival I became companion and master; the last is certainly the highest degree in Freemasonry, for all the other degrees which I took afterwards are only pleasing inventions, which, although symbolical, add nothing to the dignity of master.
No one in this world can obtain a knowledge of everything, but every man who feels himself endowed with faculties, and can realize the extent of his moral strength, should endeavour to obtain the greatest possible amount of knowledge. A well-born young man who wishes to travel and know not only the world, but also what is called good society, who does not want to find himself, under certain circumstances, inferior to his equals, and excluded from participating in all their pleasures, must get himself initiated in what is called Freemasonry, even if it is only to know superficially what Freemasonry is. It is a charitable institution, which, at certain times and in certain places, may have been a pretext for criminal underplots got up for the overthrow of public order, but is there anything under heaven that has not been abused? Have we not seen the Jesuits, under the cloak of our holy religion, thrust into the parricidal hand of blind enthusiasts the dagger with which kings were to be assassinated! All men of importance, I mean those whose social existence is marked by intelligence and merit, by learning or by wealth, can be (and many of them are) Freemasons: is it possible to suppose that such meetings, in which the initiated, making it a law never to speak, 'intra muros', either of politics, or of religions, or of governments, converse only concerning emblems which are either moral or trifling; is it possible to suppose, I repeat, that those meetings, in which the governments may have their own creatures, can offer dangers sufficiently serious to warrant the proscriptions of kings or the excommunications of Popes?
In reality such proceedings miss the end for which they are undertaken, and the Pope, in spite of his infallibility, will not prevent his persecutions from giving Freemasonry an importance which it would perhaps have never obtained if it had been left alone. Mystery is the essence of man's nature, and whatever presents itself to mankind under a mysterious appearance will always excite curiosity and be sought, even when men are satisfied that the veil covers nothing but a cypher.
Upon the whole, I would advise all well-born young men, who intend to travel, to become Freemasons; but I would likewise advise them to be careful in selecting a lodge, because, although bad company cannot have any influence while inside of the lodge, the candidate must guard against bad acquaintances.
Those who become Freemasons only for the sake of finding out the secret of the order, run a very great risk of growing old under the trowel without ever realizing their purpose. Yet there is a secret, but it is so inviolable that it has never been confided or whispered to anyone. Those who stop at the outward crust of things imagine that the secret consists in words, in signs, or that the main point of it is to be found only in reaching the highest degree. This is a mistaken view: the man who guesses the secret of Freemasonry, and to know it you must guess it, reaches that point only through long attendance in the lodges, through deep thinking, comparison, and deduction. He would not trust that secret to his best friend in Freemasonry, because he is aware that if his friend has not found it out, he could not make any use of it after it had been whispered in his ear. No, he keeps his peace, and the secret remains a secret.
Everything done in a lodge must be secret; but those who have unscrupulously revealed what is done in the lodge, have been unable to reveal that which is essential; they had no knowledge of it, and had they known it, they certainly would not have unveiled the mystery of the ceremonies.
The impression felt in our days by the non-initiated is of the same nature as that felt in former times by those who were not initiated in the mysteries enacted at Eleusis in honour of Ceres. But the mysteries of Eleusis interested the whole of Greece, and whoever had attained some eminence in the society of those days had an ardent wish to take a part in those mysterious ceremonies, while Freemasonry, in the midst of many men of the highest merit, reckons a crowd of scoundrels whom no society ought to acknowledge, because they are the refuse of mankind as far as morality is concerned.
In the mysteries of Ceres, an inscrutable silence was long kept, owing to the veneration in which they were held. Besides, what was there in them that could be revealed? The three words which the hierophant said to the initiated? But what would that revelation have come to? Only to dishonour the indiscreet initiate, for they were barbarous words unknown to the vulgar. I have read somewhere that the three sacred words of the mysteries of Eleusis meant: Watch, and do no evil. The sacred words and the secrets of the various masonic degrees are about as criminal.
The initiation in the mysteries of Eleusis lasted nine days. The ceremonies were very imposing, and the company of the highest. Plutarch informs us that Alcibiades was sentenced to death and his property confiscated, because he had dared to turn the mysteries into ridicule in his house. He was even sentenced to be cursed by the priests and priestesses, but the curse was not pronounced because one of the priestesses opposed it, saying:
"I am a priestess to bless and not to curse!"
Sublime words! Lessons of wisdom and of morality which the Pope despises, but which the Gospel teaches and which the Saviour prescribes.
In our days nothing is important, and nothing is sacred, for our cosmopolitan philosophers.
Botarelli publishes in a pamphlet all the ceremonies of the Freemasons, and the only sentence passed on him is:
"He is a scoundrel. We knew that before!"
A prince in Naples, and M. Hamilton in his own house, perform the miracle of St. Januarius; they are, most likely, very merry over their performance, and many more with them. Yet the king wears on his royal breast a star with the following device around the image of St. Januarius: 'In sanguine foedus'. In our days everything is inconsistent, and nothing has any meaning. Yet it is right to go ahead, for to stop on the road would be to go from bad to worse.
Chapter V
M. Antony Condulmer, who as a friend of Abbe Chiari's was an enemy of mine, was then an Inquisitor of State, and he took the opportunity of looking upon me in the light of a disturber of the peace of the commonwealth. A secretary of an embassy, whom I knew some years after, told me that a paid informer, with two other witnesses, also, doubtless, in the pay of this grand tribunal, had declared that I was guilty of only believing in the devil, as if this absurd belief, if it were possible, did not necessarily connote a belief in God! These three honest fellows testified with an oath that when I lost money at play, on which occasion all the faithful are wont to blaspheme, I was never heard to curse the devil. I was further accused of eating meat all the year round, of only going to hear fine masses, and I was vehemently suspected of being a Freemason. It was added that I frequented the society of foreign ministers, and that living as I did with three noblemen, it was certain that I revealed, for the large sums which I was seen to lose, as many state secrets as I could worm out of them.
All these accusations, none of which had any foundation in fact, served the Tribunal as a pretext to treat me as an enemy of the commonwealth and as a prime conspirator.
Chapter XXV
Wanting to be present at a great festival of Freemasons on St. John's Day, I remained at the Hague till the day after the celebration. The Comte de Tot, brother of the baron, who lost all his money at the seraglio, and whom I had met again at the Hague, introduced me. I was not sorry to be in company with all the best society in Holland.
Chapter IV
M. d'O---- asked me to sup with him at the Burgomasters' Lodge, and this was a great distinction, for, contrary to the rules of Freemasonry, no one but the twenty-four members who compose the lodge is admitted, and these twenty-four masons were the richest men on the Exchange.
"I have told them that you are coming," said M. d'O----, "and to welcome you more honourably the lodge will be opened in French." In short, these gentlemen gave me the most distinguished reception, and I had the fortune to make myself so agreeable to them that I was unanimously chosen an honorary member during the time I should stay at Amsterdam. As we were going away, M. d'O---- told me that I had supped with a company which represented a capital of three hundred millions.
About three o'clock, the worthy M. d'O---- came to invite me to go with him to the Hague, where the chief masons of Holland met on the day following to keep the Feast of St. John, but when he saw my condition he did not press me to come.
I felt more contempt than hatred for the rascal, and gave his wife a guinea, for which she presented me with a wretched pamphlet by her husband: "The Secrets of the Freemasons Displayed." Bottarelli had been a monk in his native city, Pisa, and had fled to England with his wife, who had been a nun.
Episode 13 - Chapter X
The Spanish priests are a band of knaves, but one has to treat them with more respect than one would pay to honest men elsewhere. The following day we were shewn the museum of natural history. It was rather a dull exhibition; but, at all events, one could laugh at it without exciting the wrath of the monks and the terrors of the Inquisition. We were shewn, amongst other wonders, a stuffed dragon, and the man who exhibited it said,—
"This proves, gentlemen, that the dragon is not a fabulous animal;" but I thought there was more of art than nature about the beast. He then shewed us a basilisk, but instead of slaying us with a glance it only made us laugh. The greatest wonder of all, however, was nothing else than a Freemason's apron, which, as the curator very sagely declared, proved the existence of such an order, whatever some might say.
Volume 6, Episode 26 - Chapter V
I embraced him affectionately, and in our greeting I discovered that he was a brother mason. The marquis had expected as much, but I had not; for a nobleman of sixty who could boast that he had been enlightened was a 'rara avis' in the domains of his Sicilian majesty thirty years ago.
I sat down beside him and we embraced each other again, while the ladies looked on amazed, wondering to see us so friendly to each other.
Episode 28 - Chapter XIII
On January 1st, 1772, I presented myself to Cardinal Braneaforte, the Pope's legate, whom I had known twenty years before at Paris, when he had been sent by Benedict XVI. with the holy swaddling clothes for the newly-born Duke of Burgundy. We had met at the Lodge of Freemasons, for the members of the sacred college were by no means afraid of their own anathemas.
He would not trust that secret to his best friend in Freemasonry, because he is aware that if his friend has not found it out, he could not make any use of it after it had been whispered in his ear. No, he keeps his peace, and the secret remains a secret,
Episode 29 - Chapter XVIII

Memoirs of Jacques [Giovanni Giacomo] Casanova De Seingalt 1725-1798. To Paris and Prison, Volume 2A--Paris. The Rare Unabridged London Edition Of 1894 Translated by Arthur Machen to which has been added the chapters discovered by Arthur Symons. See http://www.gutenberg.org/files/2955/2955.txt ; http://www.gutenberg.org/files/2956/2956.txt ; http://www.gutenberg.org/files/2959/2959.txt


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