legal families were to be limited and
illegal births encouraged. This was quite in accord with the doctrines
of the Grand Orient, in whose Temples, Monsieur Copin Albancelli points
out, the principle of "la libre maternite"--known in this country as
"the right to motherhood"--was advocated.

It is curious to notice that the apparently innocent invention of
Esperanto receives support from the same quarter. This is not surprising
since we know that the idea of a universal language has long haunted the
minds of Freemasons. I have myself seen a document emanating from a body
of French Masons stating that Esperanto is directly under the control of
the three masonic powers of France--the Grand Orient, the Grande Loge
Nationale, and the Droit Humain.

That it is largely used for promoting Bolshevism has been frequently
stated. In July 1922, M. Berard, Minister of Education, issued a
circular "to the heads of all French Universities, academies, and
colleges, calling on them not to help in any way in the teaching of
Esperanto on the ground that Bolsheviks use it as one of their dangerous
forms of propaganda."[759] A correspondent points out to me that
another universal language, Ido, is used for propaganda by the
Anarchists, and that several journals distributed by revolutionary
societies, written in Ido, are "frankly and baldly Anarchical." The
writer adds:

Last week I received a copy of _Libereso_ (Liberty), monthly organ of
the Anarchist Section of the "Emancipating Star"--"Cosmopolitan Union of
Labour-class Idists." It commands carrying out Anarchistic principles
to their extreme limits; commends "La Ruzo" (ruse); is sarcastic
regarding Socialism and Democracy.... It contains an appeal for help (in
money) for the Anarchists imprisoned in Russia ... written by Alexander
Berkmann and signed by him with Emma Goldmann and A. Schapiro.

Here, then, we have a revolutionary movement which is anti-Socialist and
even anti-Bolshevist, which tends to prove the opinion I have already
expressed, that Bolshevism is only one phase of the world-conspiracy.
But if we explain this by the old antagonism between the opposing
revolutionary camps of Anarchy and Socialism, how are we to account for
the fact that the same destructive purpose animates people who are
neither Anarchist nor Socialist, but can only be ranged in the category
of extreme reaction? Of this phase of the movement Nietzsche provides
the supreme example. In his imprecatio