-Caveat Lector- Treason in America -- From Aaron Burr to Averell Harriman ANTON CHAITKIN (C)1984 New Benjamin Franklin House P. O. Box 20551 New York, New York 10023 ISBN 0-933488-32-7 --[16b]-- The Jesuit Heritage Violently, almost hysterically anti-Roman Catholic,(30) Lewis Henry Morgan nevertheless paid homage to the Jesuits. "The privations, and hardships endured by the Jesuit missionaries, and the zeal, the fidelity and devotion, exhibited by them, in their efforts for the conversion of the Indians, are unsurpassed in the history of Christianity. They traversed the forests of America alone and unprotected . . . they passed the ordeal of Indian captivity, and the fires of the torture . . . but in the midst of all, they never forgot the mission with which they were intrusted. The fruits of these labors of Christian devotion are yet visible among the descendants of ancient Iroquois; for the precepts spread among them by the missionaries are still in the Indian mind, and many of them have been incorporated by them into their own religious system. The intercourse of the French Jesuits with the Iroquois furnishes, in some respects, the most pleasing portion of their history."(31) After all, the Jesuits were Morgan's predecessors and trailblazers in the work of manipulation. Jesuits had gone to live among the tribes in newly occupied colonial areas (Canada, Paraguay, Asia). They skillfully portrayed their religion as so value-free as to accommodate itself to any system of belief, and were adopted into the tribal leadership. They then played a mediating role with the outside world of fur traders, liquor merchants, and colonial military officials. They educated the tribe about its "uniqueness" and hence unsuitability to be assimilated into Western scientific culture, or agricultural settlements. They formulated for the tribe plausible stories about its origins and the significance of its customs. The Jesuits' informants assumed increasing power and began to direct the tribe. They created a "native" oligarchy with a mix of former, Jesuit-filtered rituals and pseudo-Christian concepts. Jesuits in Paraguay set up an iron totalitarian system with Indian slave laborers. Lewis Henry Morgan recommended Iroquois worship as "in many respects far above the highest conceptions of ancient philosophy," with an object less "vague and indefinable" than that of "Socrates and Plato"; while monotheism to him was only a slightly evolved variant of such pagan worship.(32) But there is a fundamentally troubling aspect of this line of reasoning. The religious and other culture of the Iroquois seems to have been wholly reorganized under the European colonial regimes. The Iroquois confederation was armed by Europeans to become an imperial police force over other tribes throughout eastern North America. And certain forms of Mother Earth religion, such as the White Dog cult atonement through the worship of a dead dog�first appeared around the year 1800! Such pagan worship may, to some people, have much to be recommended. But whose religion was it? America Against Itself; The Smithsonian The Smithsonian Institution first appeared before the American public with the Indian studies of Albert Gallatin and his ethnologists; now it sponsored and promoted the work of Lewis Henry Morgan The Smithsonian's own history of its Indian operations(33) boasts that "it was 'Systems of Consanguinity,' his massive empirical work on kinship published by the Smithsonian, which established Morgan's inquiry as a science and himself as an institution." In the cited book, Morgan described Western civilization as a system of organized greed. The Smithsonian, under the cover of being a semi-governmental organization, distributed questionnaires for Morgan to American diplomats in foreign missions. They were to collect data on the nature of family institutions throughout the world, to be used by Morgan and the Smithsonian to forge literary and academic weapons against the further spread of American System ideals. In the closing decades of the nineteenth century, the Smithsonian was a laboratory in which the surviving feudal nobility of Europe cooked up modern anthropology; it was from the Smithsonian Institution that the reactionary "scientific experts" were drawn, who, under President Theodore Roosevelt, launched the Conservation movement and shut America out of its own frontier. Although the Smithsonian Institution was founded on a $500,000 bequest to the U.S. government from an Englishman named James Smithson, it was not a foregone conclusion that it would be a "British" project. It was rather the subject of a spirited debate in Washington in the 1840s: what kind of scientific institution should be set up with the money, the benefactor having died more than a decade before. In 1838 Secretary of War Joel Poinsett had sent a government-sponsored expedition inspired by Charles Reynolds to explore Antarctica and the world for four years. When the expedition began sending back thousands of biological and other specimens and cultural artifacts, Poinsett wanted them put on display in the National Institute for the Promotion of Science, with which he was closely associated, and he wanted the Smithson bequest to pay the bill. Poinsett's cultural viewpoint had been shaped in battle against British recolonizing schemes,(34) as the first U.S. ambassador to Mexico and as a general officer in South American independence wars. Poinsett wrote in 1841 that the National Institute had a "special duty to inquire into [the history] of the people we have dispossessed," to study "the Indian races, now fading from the earth; their mounds and pyramids, and temples and ruined cities . . . and to assist n tracing this mysterious people from their present degraded condition up, through days of glory, to their origin."(35) But Poinsett's was not the only plan that was advanced for the use of the Smithson bequest. What finally emerged from Congressional debate, and from behind-the-scenes fighting, was an establishment diametrically opposed to the outlook and purpose of Joel Poinsett, and to the interests of the young American republic. We will now provide, for probably the first time in print, a critical account of the astonishing origins of the Smithsonian. Congressman John Quincy Adams, the 77-year- old former U. S. President, was a member of the Congressional Joint Library Committee considering the disposition of the Smithson money. He records in his diary on December 5 and 6, 1844, the visit of a British manufacturer-turned-communist: Mr. Robert Owen came again this morning and mesmerized me for the space of an hour and a half with his lunacies about a new organization of society under the auspices of the two most powerful nations on the globe-Great Britain on the Eastern and the United States on the Western Hemisphere.... He has prepared a plan ... for universal education, for which the Smithsonian Fund may providethe means.... After the establishnent of the system, there will be no war, and no such thing as poverty. Three months earlier this visitor's son, Robert Dale Owen, had been elected to Congress and soon managed to obtain the chairmanship of the Joint Library Committee. Almost immediately upon taking his seat in the House he thrilled the chamber with a call for the annexation of Texas on the grounds of the inferiority of the Mexicans, thereby pumping up the hostile atmosphere that was to encourage President James Polk to commence the war with Mexico in the following year. Meanwhile the younger Owen introduced a bill for the establishment of the Smithsonian Institution on the lines of his father's plan. This bill was denounced by John Quincy Adams as a "swindle," and Adams managed to eliminate in committee the bill's proposal for the government training of Owenite socialist teachers. But the substance of the bill was passed by Congress and signed by President Polk. Robert Dale Owen was appointed a Regent of the new Institution and a member of the executive committee, he took charge of the architectural planning, and he selected the first supervisor of the Smithsonian, executive secretary Joseph Henry. Owen's 'Lunacies' The Smithsonian subsequently developed precisely as the Owens had planned. To understand the insanity of the Smithsonian's next half-century, and the Environmentalism that it hatched, we must trace out the odd career of Smithsonian founder Robert Dale Owen, and try to answer the question: who or what does this man represent? The days of Robert Dale Owen's young manhood were a disaster for European civilization: in 1815 the monarchies of Russia, Austria, England, and Prussia, victorious over Napoleon, launched the Holy Alliance and crushed republicanism 0 throughout the Continent. The unified princes, the undead feudal oligarchs of Europe, now attempted to reach into the Western Hemisphere and with their combined force threatened to reinstall the collapsed Spanish colonial system, and to undo the American Revolution if they could. John Quincy Adams' later contest with the Owen/Gallatin set over American science policy carried on Adams's earlier fight against the Holy Alliance�after his opponents had brought the Holy Alliance to America. In 1815 Adams was the U.S. Ambassador to England, with enough patriotic spunk to be denounced in the diary of Albert Gallatin's son James: "Mr. Adams is really a thorn: he is absolutely Yankee' and of a common type. Why he is minister here I cannot understand. He is totally unfitted for the post."(36) Appointed U.S. Secretary of State in 1817, Adams resisted the efforts of the British and the Russians to bring the United States into their reactionary alliance, and in 1823 he composed the Monroe Doctrine which proclaimed a ban on European colonial interference in the Western Hemisphere. Robert Dale Owen (1801-1877) was born in Glasgow, Scotland. His father, Robert Owen (1771-1858), owned and managed the huge textile mill at New Lanark, Scotland, in partnership with radical philosopher Jeremy Bentham, a principal officer of Lord Shelburne's British secret intelligence service. The Owens were visited in 1817 by Charles Pictet the Envoy Extraordinaire of Switzerland to the Congress of Vienna which had set up the Holy Alliance. Pictet took Robert Owen on a tour of London, Paris, and Geneva. It is likely that they met in Paris with Albert Gallatin, then the American Ambassador to France, whose stepmother, Mlle. Catherine Pictet, was a member of M. Pictet's family of Anglo-Swiss bankers. On their return to Scotland, Pictet took charge of the education of Robert Owen's children, who were sent to Switzerland. Charles Pictet, it seems, was the Historian and spokesman for a unique educational enterprise on the Howfyl estate of Emanual Von Fellenberg near Berne. This school was a special project of the Holy Alliance. It had been made famous in Europe after a lengthy memo singing its praises was sent to Czar Alexander by Count Capo D'Istria, the Czar's advisor and envoy to the Congress of Vienna. The Count, a Venetian nobleman, had written the new Swiss constitution after the defeat of Napoleon; he and Pictet were bound closely together as "insiders" among the policymakers of Europe's reborn feudalism. Another important patron and vocal advocate of the Fellenberg school was England's Lord Brougham and Vaux. He was the financier of Jeremy Bentham's Radical Party, who in 1816 had aroused the ire of Americans by declaring in Parliament a British trade war to "stifle in the cradle those rising manufactures in the United States. . ."(37) Young Robert Dale Owen and his brother William entered the Fellenberg college-level school in 1818. The curriculum and the disciplinary practices were of the design of Fellenberg's friend, Swiss anti-Renaissance educational reformer Johann Heinrich Pestalozzi (1746-1827). Classical literature was eliminated as "irrelevant." an Pestalozzi's next-door grammar school, history, geometry and the study of music were banned as "dangerous.") The students were given control of the school's management. Their teachers formed a "family" under "father" Fellenberg, which eased them into radical Rousseauvian feeling states. Most notable were the students themselves, Owen's college chums. Among them were Max and Fritz Thurn und Taxis; three princes of Russia, as well as dukes, counts and princes of Germany, Italy, Switzerland, England, Holland, France and Greece.(38) This was an institution in which the European titled nobility, frightened by the spectre of republicanism, deposited their children to be equipped with new irrationalist philosophical and political weapons with which to fight it. While the Thurn und Taxis boys spent much of their school time in princely revels at Swiss taverns, Robert Dale Owen became closest friends with classmate Hippolyte DeSaussure, of the preeminent Swiss scientific family. DeSaussure's cousin Henry W. DeSaussure, was at that moment (1820) introducing a regime of student rioting, anti-industrialism, and secession on the campus he controlled, the College of South Carolina.(39) Depopulation, Beginning with the Irish After four years of this, Robert Dale Owen returned to Scotland where he took over the management of his father's and Jeremy Bentham's factory. -Bentham, East India Company intelligence officer James Mill, pamphleteer Richard Carlile, and others of the self-styled "infidels of Chapel Yard" were then (1818-1822) engaged in intensive strategy sessions on how to popularize the anti-population dogmas of Thomas Malthus among the working classes, especially, as Richard Carlile put it, the "filthy Irish." Robert Dale Owen now became intimate with Jeremy Bentham, whom he called his "favorite author." Owen would later carry Bentham's torch by introducing Malthusian propaganda into the United States. In 1824 the Owen family moved from Britain to Indiana, where Robert Owen and his Scottish friend William Maclure had purchased the buildings and land of a religious commune called Harmony. New Harmony, the communist mini-society which Robert Owen established there, became famous as an intended precedent for a new Rousseauvian world order, a world without cities, a human race broken up into agrarian communities of 1200 or so. New Harmony, as a commune, was a typical failure and was dissolved after two years. But the Owens' establishment was more than simply a cult-farm. It was in fact primarily an educational institution, and survived as such long after the commune per se was closed. Owen and Maclure brought into this American frontier setting a collection of European scientists, nearly all geologists, who 0 taught at the settlement, published articles and initiated others in Owenite science. Robert Dale Owen's brother, David Dale Owen, trained by Fellenberg in Switzerland and at Lord Brougham's London University, was hired by the U.S. government in 1837 and 1847 to carry out midwestern geological surveys, and was the state geologist of Kentucky and of Arkansas just before the Civil War. The teaching at New Harmony was supervised by the Swiss Joseph Neef, who had been previously appointed assistant to Holy Alliance educational experimenter Johann Pestalozzi by the Swiss government. The Owenites thus planted a foothold in the United States for the British-Swiss current in geology, one of whose pioneers had been Horace de Saussure, grandfather of Robert Dale Owen's comrade Hippolyte. "Creation" Buried by "Sediment" The Holy Alliance ideologists were concerned to counter the new geological breakthroughs of Alexander von Humboldt and others of his republican school, who had discovered that great, successive revolutions had occurred in the makeup of the earth, the seas, and in the nature of living creatures. Starting from the standpoint of a necessary Composer and Lawgiver in the universe, the Humboldtians inquired into the history of the marvelous transformations which they saw had instituted successively new regimes and new species on the planet, by which higher orders of existence had been achieved. The implications of the Humboldtians' work were profoundly disturbing to the oligarchs. Seeing that God had so often reorganized nature in this peremptory fashion, man, supposing himself made in God's image, would be mightily encouraged to carry out an expansive reordering of nature, as Genesis said he must. Progress, rapid explosive progress, was the nature of things! The counterattack came simultaneously in biology, geology, and racialist-oriented archeology. The oligarchs' scientists claimed to prove Genesis wrong by pointing to dinosaur bones older than 5,000 years, since this was the age of the world according to a neurotic-arithmetic reading of the Bible. By "defeating" the Bible, the Darwinians announced that a Creator and a Plan had been successfully removed from science. In place of revolutions in nature, the British-Swiss geologists postulated the gradual, sedimentary-erosional, ever-so-slow shifting of the Earth's features. Such a nightmare world, formed only by the rules of arithmetic, is a natural setting for the accidental origin of the human being, whose gradual appearance onstage marks no special break with the dark, planless nature that went before. If man, stirred to greatness by the American Revolution, refused any longer to be merely a peasant, why their lordships would make him a monkey. Robert Dale Owen's Smithsonian Institution would apply such weapons against the continental expansion of the American System, and against the American Indians. Mr. Owen's later career is instructive for a better understanding of the bizarre institution that would give birth to Environmentalism. After editing the New Harmony commune's newspaper, Robert Dale Owen moved to New York and became a leading socialist politician, and the publisher of a socialist newspaper concentrating on attacking religion. In 1831 he wrote Moral Physiognamy, the first important defense of Malthusian population concepts in this country. But New York's radical trade unionists could not understand how Owen's proposals for cutting down their population would benefit them, and his reputation among them was finally destroyed when he called for the government to take away all children from their parents for unrestricted Pestalozzian experiments. Leaving New York for good, Owen returned to New Harmony, the family-owned town, and entered the Indiana state legislature, and, later, the U.S. Congress. Swept out of Congress by the Whig victory in 1848, Owen was picked up by President Franklin Pierce in 1853. In the company of that administration's set of pro-slavery revolutionist-diplomats, Owen went abroad as the U.S. Ambassador to the Kingdom of Naples. There he began to apply in earnest a skill practiced in experimental sessions at the New Harmony commune: hypnosis, and the arts of mental conditioning on semiconscious subjects. Owen, together with the Brazilian minister to Naples, Viscount de St. Amaro, and the Russian minister, carried out a series of seances on the credibility of the royal family of Naples. Owen now spent all his spare time studying the history of the occult, "magneto-psychology" and life on earth beyond the grave.(40) Owen's greatest diplomatic achievement occurred when he and his Brazilian seance partner together intervened on behalf of an Italian-American prisoner charged by the Sicilian government with attempted "masonic" revolution, forcing Sicily's King Ferdinand II to release him. Robert Dale Owen returned to the U.S.A. after Pierce left office and wrote a number of books on spiritualism. His first major such work, "Footfalls on the Boundary of Another World, " published in 1859, carried a questionnaire for readers to fill in and return to its originators, the Ghost Club of Cambridge University in England.(41) This volume lays bare the inner core of the British-Swiss nineteenth-century irrationalism. As Owen perfectly expresses it: If suspicions I incur, it will not be of sorcery, but of superstition�of an endeavor, perhaps, to revive popular delusions which the lights of modern science have long since dispelled." When John Quincy Adams had alluded to Robert Owen's "mesmerizing" him with lunatic plans, he knew whereof he spoke. Many years before, the teenaged Adams had lived in Paris with Benjamin Franklin and the American Revolutionary diplomatic team. He recorded in his diary on March 26, 1785, the visit of a French aristocrat who was angry with Franklin for having served on a commission which destroyed the magical-force pretensions of Austrian spiritualist Franz Mesmer. Adams, the "common-type Yankee," responded: A sensible man, but very firmly persuaded of the reality of animal magnetism [i.e. hypnotism or "mesmerism"]. Mesmer, the pretended discoverer, has certainly as yet behaved like a mountebank, and yet he has persuaded a great number of people,- and some persons of great sense and learning, that he has made an important discovery. An extraordinary system, a great deal of mystery, and the art of making people pay a hundred louis d'or for a secret which nobody receives, have persuaded half this kingdom that Mesmer really has the secret that he pretends to have. pp387-425 --(notes)-- 1. President's Message, in the Twentieth Anniversary Review, 1981, World Wildlife Fund International, CH1196 Gland, Switzerland. 2. Pinchot, Gifford, Breaking New Ground, Harcourt Brace and Company, New York, 1947, pp. 325, 346. 3. Proceedings of the First Annual Meeting of the Conference of Governors published by the authority of the United States Congress, 1908. 4. Pinchot, Breaking New Ground, p. 326. 5. McGeary, M. Nelson, Gifford Pinchot: Forester-Politician, Princeton University Press, Princeton, New Jersey, 1960, p. 88. 6. Abraham Lincoln, address to the New Jersey Senate, Feb. 21, 1861, quoted in Mellon, James, compiler/editor, The Face of Lincoln, The Viking Press New York, 1979, p. 76. 7. Silverberg Robert, Mound Builders of Ancient America: The Archeology of a Myth, New York Graphic Society Ltd., Greenwich, Connecticut, 1968 pp. 36-37. Silverberg's entire effort is to warn readers away from the idea that Indians might have had a higher culture in the past, but the book has much worthwhile information. 8. ibid., p. 36. 9. Quoted in ibid., p. 64. 10. See Welsh, Richard, "Jefferson Vs. The Federalists: How the American Indians Were Destroyed," Campaigner, Volume XIV, No. 4, July 1981, pp. 36-42. 11. Robert Silverberg, Mound Builders of Ancient America; New York Graphic Society Ltd., 1968. 12. Quoted in Young, The American Statesman, p. 525. 13. Osborn, Chase Salmon, and Osborn, Stellanova, Schoolcraft, Longfellow, Hiawatha, The Jacques Cattell Press, Lancaster, Pennsylvania, 1942. This features a wild attack against Edgar Allan Poe, because Poe nailed Henry Wadsworth Longfellow as a plagiarist; see also Schoolcraft, Henry Rowe, Personal Memoirs of a Residence of Thirty Years with the Indian Tribes on the American Frontiers: with brief Notices of Passing Events, Fact, and Opinions, A.D. 1812 to A.D. 1842, Lippincott, Grarnbo and Co., Philadelphia, 1851, p. 107, entry for July 28, 1822. 14. State Papers of the United States of America, 1815, regarding claims for the recovery of confiscated property. 15. Letter from Lewis Henry Morgan to John Jay, August 2, 1846; manuscript division, Columbia University Library. 16. Yates was an associate of the Van Rensselaer/Gourgas Scottish Rite in Albany, New York beginning approximately 1822, went south and became a "Special Agent of the Supreme Council at Charleston in 1824," and was then a member, successively, of both the Southern and Northern Supreme Councils, in 1825 and 1828. In the 1850s he was first the Sovereign Grand Commander and then the "chief ritualist" of the Scottish Rite Northern Supreme Council. See Baynard, Northern Supreme Council, Vol. I, pp. 231-233. 17. Schoolcraft's speech, An Address, Delivered before the Was-Ah Ho-De-No-Son-Ne, or New Confederacy of the Iroquois, by Henry Ro. Schoolcraft a Member: at its Third Annual Council, August 14, 1846, printed by Jerome and Brother, Talman Block, Sign of the American Eagle, Buffalo-Street, Rochester, 1846, p. 6. The speech was printed by Leonard Jer- ome, a wealthy Rochester lawyer and publisher, whose closest friend and collaborator at the time was Lewis Henry Morgan (Leslie, The Fabulous Leonard Jerome, p. 37). Jerome was the publisher of the Rochester-Amer- ican, a "Know Nothing" paper. Later, in the 1860s Jerome owned the New York Times and launched the purge against Boss Tweed, and against Tweed's immigrant base. Schoolcraft's speech is quoted and commented X upon in Hinsley, Curtis M., Jr., Savages and Scientists: The Smithsonian Institution and the Development of American Anthropology, 1846-1910, Smithsonian Institution Press, Washington, D. C., 1981, p. 20. This is the Smithsonian's own official account of the origins of its peculiar science. 18. Resek, Carl, Lewis Henry Morgan, American Scholar, The University of Chicago Press, Chicago, 1960, p. 20. 19. ibid., p. 6. 20. Benison, Saul, Railroads, Land and Iron: A Phase in the Career of Lewis: Henry Morgan, dissertation, Columbia University, 1953, pp. 87-89. 21. Ely, Heman (1820-1894), compiler, Records of the Descendants of Nathaniel Ely, Cleveland, 1885. 22. Heman Ely's son George Henry Ely (1844-1925) and his family in Elyria played a regional power-broker role on behalf of their close friend Theodore Roosevelt and his presidential ambitions, especially in TR's 1912 independent candidacy which won the election for Woodrow Wilson. Heman Ely, Scottish Rite Treasurer, had another son Albert Heman Ely (born 1860,), who had a son, also named Albert Heman Ely (1894-1964Athus Heman the Scottish Riter's grandson. This latter was a New York lawyer who joined Frank Buchman's pseudo-Christian pseudo-conservative organizing effort in 1937, at the height of the John Foster Dulles push for peace with Hitler through these circles in the U.S. and British churches (see Chapter 19). From 1941 till his death in 1964, Albert Heman Ely was the worldwide director of the Moral Rearmament (MRA) movment [Cyclopaedia of American Biography, Volume LII, p. 507]. He set up MRA's world headquarters in Caux sur Montreux, Switzerland. He brought German labor leaders and Communists together in Switzerland to engineer German acquiescence to Dulles-McCloy occupation policies. As the head of MRA, who personally paid for much of its activities, Ely travelled the world many times over for the Dulles faction. It has been alleged that the Rev. Sun Myung Moon's Unification Church was created under the auspices of Moral Rearmament. 23. ibid., p. 27. 24. Joseph Brant's sister Molly married Sir William Johnson; Joseph Brant married a daughter of British Indian agent George Croghan, another Croghan daughter married Major Augustine Prevost. 25. Morgan to William Stone, June 10, 1844, quoted in Resek, Carl, Lewis Henry Morgan: American Scholar, University of Chicago Press, Chicago, 1960, p. 30; Morgan to Ely Parker, May 8, 1844, quoted in ibid., p. 30; song quoted in ibid., p. 24. 26. Morgan, Lewis Henry, League of the Ho-De-No-Sau-Nee, Iroquois, Sage and Brother, Publishers, Rochester, 1851. '?o HA-SA-NO-AN-DA (Ely S. Parker), a Seneca Indian, this work, the materials of which are the fruits of our joint researches, is inscribed [dedicated]" On pages 137-138, Morgan praises the Iroquois "oligarchy" as a perfect system, a liberal system, with a "happy constitution." On page 141 he lauds the Iroquois Confederacy's "three centuries of uninterrupted unity and peace." 27. Morgan, Lewis Henry, Ancient Society; or, Researches in the Lines of Human Progess from Savagery Through Barbarism to Civilization, reprint ted by The World Publishing Company, Cleveland and New York, 28. Engels, Friedrich, The Origin of. the Family, Private Property and the: State, In the Light of the Researches of Lewis H. Morgan, Progress Publishers, Moscow, 1968. A researcher in the Lewis Henry Morgan collection at Rochester University was recently surprised to see that the present Soviet Foreign Minister, Andrei Gromyko, had personally signed out for the Morgan papers in the 1940s. 29. Quoted in Stern, Bernhard J., Lewis Henry Morgan, Social Evolutionist, University of Chicago Press, Chicago, 1931, p. 25. 30. Morgan, Lewis Henry, Journal of a Visit to Italy, Bavaria and Austria 1871, Vol. m pp. 123-124, extracts in Rochester Htstorical Society Publications, Vol. XVI, Rochester Historical Society, Rochester, New York 1937, pp. 285-286. Morgan sees the art in the Vatican as senseless and stupid,-and describes the Church as "these lunatics." 31. Morgan, League of the Iroquois, pp. 23-24. 32. ibid., pp. 151-152. 33. Curtis M. Hinsley, Savages and Scientists; Smithsonian Institution Press, Washington, 1981. 34. See Poinsett's Report to incoming Secretary of State Martin Van Buren, United States State Papers, 1829, on his political struggles against the monarchist Scottish Rite in Mexico. 35. Poinsett, Joel, Secretary of War and Senior Director of the Institution, Discourse on the Objects and Importance of the National Institution for the Promotion of Science, Established at Washington, 1840, Delivered at the First Anniversary, Washington, P. Force, Printer, 1841, pp. 42 43. 36. Gallatin, James, Diary of James Gallatin, entry of May 17, 1815, p. 73. 37. See Chapter 14. 38. Owen, Robert Dale, Threading My Way, An Autobiography, reprinted from the 1874 edition by Augustus M. Kelly, New York, 1967. 39. See Chapter 11. 40. Owen, Threading My Way. 41. Owen, Robert Dale, Footfalls on the Boundary of Another World, J. B. Lippincott & Co., Philadelphia, 1860. The circular of the Cambridge ghost dub is Appendix A, pp. 513-516. Next chapter--The Spooks --cont-- Aloha, He'Ping, Om, Shalom, Salaam. Em Hotep, Peace Be, Omnia Bona Bonis, All My Relations. Adieu, Adios, Aloha. Amen. Roads End Kris DECLARATION & DISCLAIMER ========== CTRL is a discussion and informational exchange list. Proselyzting propagandic screeds are not allowed. Substance�not soapboxing! These are sordid matters and 'conspiracy theory', with its many half-truths, misdirections and outright frauds is used politically by different groups with major and minor effects spread throughout the spectrum of time and thought. That being said, CTRL gives no endorsement to the validity of posts, and always suggests to readers; be wary of what you read. CTRL gives no credeence to Holocaust denial and nazi's need not apply. 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