belief in the authenticity of the Protocols, but have always treated it
as an entirely open question.[867] The only opinion to which I have
committed myself is that, whether genuine or not, the Protocols do
represent the programme of world revolution, and that in view of their
prophetic nature and of their extraordinary resemblance to the protocols
of certain secret societies in the past, they were either the work of
some such society or of someone profoundly versed in the lore of secret
societies who was able to reproduce their ideas and phraseology.
The so-called refutation of the Protocols which appeared in the _Times_
of August 1922, tends to confirm this opinion. According to these
articles the Protocols were largely copied from the book of Maurice
Joly, _Dialogues aux Enfers entre Machiavel et Montesquieu_, published
in 1864. Let it be said at once that the resemblance between the two
works could not be accidental, not only are whole paragraphs almost
identical, but the various points in the programme follow each other in
precisely the same order. But whether Nilus copied from Joly or _from
the same source whence Joly derived his ideas_ is another question. It
will be noticed that Joly in his preface never claimed to have
originated the scheme described in his book; on the contrary he
distinctly states that it "personifies in particular a political system
which has not varied for a single day in its application since the
disastrous and alas! too far-off date of its enthronement." Could this
refer only to the government of Napoleon III, established twelve years
earlier? Or might it not be taken to signify a Machiavellian system of
government of which Napoleon III was suspected by Joly at this moment of
being the exponent? We have already seen that this system is said by M.
de Mazères, in his book _De Machiavel et de l'influence de sa doctrine
sur les opinions, les moeurs et la politique de la France pendant la
Révolution_, published in 1816, to have been inaugurated by the French
Revolution, and to have been carried on by Napoleon I against whom he
brings precisely the same accusations of Machiavellism that Joly brings
against Napoleon III. "The author of _The Prince_," he writes, "was
always his guide," and he goes on to describe the "parrot cries placed
in the mouths of the people," the "hired writers, salaried newspapers,
mercenary poets and corrupt ministers employed to mislead our vanity
methodically"--all this being carried on by "the scholars of Machiavelli
under the orders of his cleverest disciple." We have already traced the
course of these methods from the Illuminati onwards.
Now precisely at the moment when Joly published his _Dialogues aux
Enfers_ the secret societies were particularly active, and since by this
date a number of Jews had penetrated into their ranks a whole crop of
literary efforts directed against Jews and secret societies marked the
decade. Eckert with his work on Freemasonry in 1852 had given the
incentive; Crétineau Joly followed in 1859 with _L'Eglise Romaine en
face de la Révolution_, reproducing the documents of the Haute Vente
Romaine; in 1868 came the book of the German anti-Semite Goedsche, and
in the following year on a higher plane the work of Gougenot Des
Mousseaux, _Le Juif, le Judaïsme, et la Judaïsation des Peuples
Chrétiens_. Meanwhile in 1860 the _Alliance Israëlite Universelle_ had
arisen, having for its ultimate object "the great work of humanity, the
annihilation of error and fanaticism, the union of human society in a
faithful and solid fraternity"--a formula singularly reminiscent of
Grand Orient philosophy; in 1864 Karl Marx obtained control of the
two-year-old "International Working Men's Association," by which a
number of secret societies became absorbed, and in the same year Bakunin
founded his _Alliance Sociale Démocratique_ on the exact lines of
Weishaupt's Illuminism, and in 1869 wrote his _Polémique contre les
Juifs_ (or _Etude sur les Juifs allemands_) mainly directed against the
Jews of the _Internationale_. The sixties of the last century therefore
mark an important era in the history of the secret societies, and it was
right in the middle of this period that Maurice Joly published his book.
Now it will be remembered that amongst the sets of parallels to the
Protocols quoted by me in _World Revolution_, two were taken from the
sources above quoted--the documents of the Haute Vente Romaine and the
programme of Bakunin's secret society, the _Alliance Sociale
Démocratique_. Meanwhile Mr. Lucien Wolf had found another parallel to
the Protocols in Goedsche's book. "The Protocols," Mr. Wolf had no
hesitation in asserting, "are, in short, an amplified imitation of
Goedsche's handiwork"[868] and he went on to show that "Nilus followed
this pamphlet very closely." The Protocols were then declared by Mr.
Wolf and his friends to have been completely and finally refuted.
But alas for Mr. Wolfe's discernment! The _Times_ articles came and
abolished the whole of his carefully constructed theory. They did not,
however, demolish mine; on the contrary, they supplied another and a
very curious link in the chain of evidence. For is it not remarkable
that one of the sets of parallels quoted by me appeared in the same year
as Joly's book, and that within the space of nine years no less than
four parallels to the Protocols should have been discovered? Let us
recapitulate the events of this decade in the form of a table and the
proximity of dates will then be more apparent:
1859. Crétineau Joly's book published containing documents of
Haute Vente Romaine (parallels quoted by me).
1860. _Alliance Israëlite Universelle_ founded.
1864. _1st Internationale_ taken over by Karl Marx.
" _Alliance Sociale Démocratique_ of Bakunin founded
(parallels quoted by me).
" Maurice Joly's _Dialogue aux Enfers_ published
(parallels quoted by _Times_).
1866. 1st Congress of Internationale at Geneva.
1868. Goedsche's _Biarritz_ (parallels quoted by Mr. Lucien
Wolf).
1869. Gougenot Des Mousseaux's _Le Juif_, etc.
" Bakunin's _Polémique contre les Juifs_.
It will be seen, then, that at the moment when Maurice Joly wrote his
_Dialogues_, the ideas they embodied were current in many different
circles. It is interesting, moreover, to notice that the authors of the
last two works referred to above, the Catholic and Royalist Des
Mousseaux and the Anarchist Bakunin, between whom it is impossible to
imagine any connexion, both in the same year denounced the growing power
of the Jews whom Bakunin described as "the most formidable sect" in
Europe, and again asserted that a leakage of information had taken place
in the secret societies. Thus in 1870 Bakunin explains that his secret
society has been broken up because its secrets have been given
away,[869] and that his colleague Netchaïeff has arrived at the
conclusion that "in order to found a serious and indestructible society
one must take for a basis the policy of Machiavelli."[870] Meanwhile
Gougenot Des Mousseaux had related in _Le Juif_, that in December 1865
he had received a letter from a German statesman saying:
Since the revolutionary recrudescence of 1848, I have had relations
with a Jew who, from vanity, betrayed the secret of the secret
societies with which he had been associated, and who warned me
eight or ten days beforehand of all the revolutions which were
about to break out at any point of Europe. I owe to him the
unshakeable conviction that all these movements of "oppressed
peoples," etc., etc., are devised by half a dozen individuals, who
give their orders to the secret societies of all Europe. The ground
is absolutely mined beneath our feet, and the Jews provide a large
contingent of these miners....[871]
These words were written in the year after the _Dialogues aux Enfers_
were published.
It is further important to notice that Joly's work is dated from Geneva,
the meeting-place for all the revolutionaries of Europe, including
Bakunin, who was there in the same year, and where the first Congress of
the _Internationale_ led by Karl Marx was held two years later. Already
the revolutionary camp was divided into warring factions, and the
rivalry between Marx and Mazzini had been superseded by the struggle
between Marx and Bakunin. And all these men were members of secret
societies. It is by no means improbable then that Joly, himself a
revolutionary, should during his stay in Geneva have come into touch
with the members of some secret organization, who may have betrayed to
him their own secret or those of a rival organization they had reason
to suspect of working under the cover of revolutionary doctrines for an
ulterior end. Thus the protocols of a secret society modelled on the
lines of the Illuminati or the Haute Vente Romaine may have passed into
his hands and been utilized by him as an attack on Napoleon who, owing
to his known connexion with the Carbonari, might have appeared to Joly
as the chief exponent of the Machiavellian art of duping the people and
using them as the lever to power which the secret societies had reduced
to a system.
This would explain Maurice Joly's mysterious reference to the "political
system which has not varied for a single day in its application since
the disastrous and alas! too far-off date of its enthronement."
Moreover, it would explain the resemblance between all the parallels to
the Protocols from the writings of the Illuminati and Mirabeau's _Projet
de Révolution_ of 1789 onwards. For if the system had never varied, the
code on which it was founded must have remained substantially the same.
Further, if it had never varied up to the time when Joly wrote, why
should it have varied since that date? The rules of lawn tennis drawn up
in 1880 would probably bear a strong resemblance to those of 1920, and
would also probably follow each other in the same sequence. The
differences would occur where modern improvements had been added.
Might not the same process of evolution have taken place between the
dates at which the works of Joly and Nilus were published? I do not
agree with the opinion of the _Morning Post_ that "the author of the
Protocols must have had the _Dialogues_ of Joly before him." It is
possible, but not proven. Indeed, I find it difficult to imagine that
anyone embarking on such an elaborate imposture should not have
possessed the wit to avoid quoting passages verbatim--without even
troubling to arrange them in a different sequence--from a book which
might at any moment be produced as evidence against him. For contrary to
the assertions of the _Times_ the _Dialogues_ of Joly is by no means a
rare book, not only was it to be found at the British Museum but at the
London Library and recently I was able to buy a copy for the modest sum
of 15 francs. There was therefore every possibility of Nilus being
suddenly confronted with the source of his plagiarism. Further, is it
conceivable that a plagiarist so unskilful and so unimaginative would
have been capable of improving on the original? For the Protocols are a
vast improvement on the _Dialogues_ of Joly. The most striking passages
they contain are not to be found in the earlier work, nor, which is more
remarkable, are several of the amazing prophecies concerning the future
which time has realized. It is this latter fact which presents the most
insuperable obstacle to the _Times_ solution of the problem.
To sum up then, the Protocols are either a mere plagiarism of Maurice
Joly's work, in which case the prophetic passages added by Nilus or
another remain unexplained, or they are a revised edition of the plan
communicated to Joly in 1864, brought up to date and supplemented so as
to suit modern conditions by the continuers of the plot.
Whether in this case the authors of the Protocols were Jews or whether
the Jewish portions have been interpolated by the people into whose
hands they fell is another question. Here we must admit the absence of
any direct evidence. An International circle of world revolutionaries
working on the lines of the Illuminati, of which the existence has
already been indicated, offers a perfectly possible alternative to the
"Learned Elders of Zion." It would be easier, however to absolve the
Jews from all suspicion of complicity if they and their friends had
adopted a more straightforward course from the time the Protocols
appeared. When some years ago a work of the same kind was directed
against the Jesuits, containing what purported to be a "Secret Plan" of
revolution closely resembling the Protocols,[872] the Jesuits indulged
in no invectives, made no appeal that the book should be burnt by the
common hangman, resorted to no fantastic explanations, but quietly
pronounced the charge to be a fabrication. Thus the matter ended.
But from the moment the Protocols were published the Jews and their
friends had recourse to every tortuous method of defence, brought
pressure to bear on the publishers--succeeded, in fact, in temporarily
stopping the sales--appealed to the Home Secretary to order their
suppression, concocted one clinching refutation after another, all
mutually exclusive of each other, so that by the time the solution now
pronounced to be the correct one appeared, we had already been assured
half a dozen times that the Protocols had been completely and finally
refuted. And when at last a really plausible explanation had been
discovered, why was it not presented in a convincing manner? All that
was necessary was to state that the origin of the Protocols had been
found in the work of Maurice Joly, giving parallels in support of this
assertion. What need to envelop a good case in a web of obvious romance?
Why all this parade of confidential sources of information, the pretence
that Joly's book was so rare as to be almost unfindable when a search in
the libraries would have proved the contrary? Why these allusions to
Constantinople as the place "to find the key to dark secrets," to the
mysterious Mr. X. who does not wish his real name to be known, and to
the anonymous ex-officer of the Okhrana from whom by mere chance he
bought the very copy of the _Dialogues_ used for the fabrication of the
Protocols by the Okhrana itself, although this fact was unknown to the
officer in question? Why, further, should Mr. X., if he were a Russian
landowner, Orthodox by religion and a Constitutional Monarchist, be so
anxious to discredit his fellow Monarchists by making the outrageous
assertion that "the only occult Masonic organization such as the
Protocols speak of"--that is to say, a Machiavellian system of an
abominable kind--which he had been able to discover in Southern Russia
"was a Monarchist one"?
It is evident then that the complete story of the Protocols has not yet
been told, and that much yet remains to be discovered concerning this
mysterious affair.
INDEX
Abdullah ibn Maymūn, 37, 197
Abraham, Book of, 8
"Abraham the Jew," 85
"Absolutes," the, 265
Adam, Book of (see _Codex Nasaræus_)
Adamites, the, 31
Additional Degrees, the 132-148
Akhnaton (see Ikh-naton)
Albigenses, the, 74-76
Alemanus (or Datylus), 85
_Aliance Sociale Démocratique_, 268, 295
Alsace, Jews of, 247
Alta Vendita (or Haute Vente Romaine), 266
Altotas, 174, 200
Amaury, King of Jerusalem, 50
Amèlie, Queen of Portugal, 283
_Amis Réunis_ (Loge des), 165, 170, 236
Ampthill, Lord, 287
Anabaptists, 180
Ancient Masonry, 304
Anderson's Constitutions, 129, 148
Anna of Courland, 165
Anthroposophical Society, 316
Antin, Duc d', 137 note, 145, 148, 155, 162
Antitacts, 31
Architecture, Gothic, 111
Aristobulos, 28
Athanasius, Kircher, 86
Ashkenazim, 247
Ashmole, Elias, 102, 122
Asiatic Brethren, 169
Assassins, the 44-48, 113
Ba'al Shems, 181, _et seq_.
Babeuf, 252
Bacon, Francis, 97, 119
Bacon, Roger, 143
Bakunin, Michel, 268, 384
Baldwin II, 49
Balsamo, Joseph (see Cagliostro)
Baphomet, 64, 72
Barbusse, H., 321
Baron, André, 188
Barruel, Abbé, vi, ix, 121, 147, 254, 382
Barthou, Monsieur, 203, 204
Bavaria, Duke of, 86
Bela Kun, 386
Belgium, Freemasonry in, 282
Belle-Isle, Maréchal de, 173
Bérage, Chevalier de, 139
Berckheim, François Charles de, 258, _et seq._
Besant, Mrs. Annie, 297, _et seq._
Bielfeld, Baron de, 152
Bismarck, Prince von, 356, 357, 366
Blanc, Louis, 268
Blavatsky, Madame, 298, _et seq._
Bode, Christian, 211, 233-234, 236, 255
Bogomils, 63, _et seq._
Bolshevism, 357, _et seq._, 384, _et seq._
Bordeaux Jews of, 246, 247
Bourbon, Duc de, 136, 137
Bourbon, Duchesse de, 295
Brinvilliers, Marquise de, 93
Bruce, Robert, 111, 112, 142
Brunswick, Duke of, 154, 191, 252, _et seq._, 350
Bullock, 314
Buonarotti, 252
Bussell, Dr. F. W., 50, 128
Cabala, the ancient, 111
-- the Jewish, 6, _et seq._;
origins of, 7 _et seq._; 71, 78, 81, 85, 86, 106, 107, 109, 110,
119, 124, 166, 181, 228, 318, 371, _et seq._
Cabalists, the Christian, 15, 85
-- the Jewish, ch. viii.
Cagliostro, 174, 191, 233, 235
Cainites, 30, 76
Cambacérès, Prince, 255
Carbonari, 266, 342, 351
Carlos, King of Portugal, 283
Carpocratians, the, 30, 31
Carvajal, 178
Catherine de Medicis, 79
Chambers, Ephraim, _Cyclopædia_, 161
Charles VI, King of France, 246
Charles Edward, Prince, 153, 154
Charter of Larmenius, 66, 135, 157
Chefdebien d'Armisson, Marquis de, 171, 234, 236, 256
Choiseul, Duc de, 172
"Christians of St. John" (see Mandæans)
Clarté, 321, 322
_Clavicules de Solomon_, 166
Clement V, 51, 53, 54, 59
Clement XII, 138
Coat-of-Anns of Grand Lodge, 123
_Codex Nasaræus_, 71
Co-Masonry, 301, _et seq._, 319
Compagnonnages, 108
Condorcet, Marquis de, 162, 171
_Confessia Fraternitatis_, 87
Copin Albancelli, Monsieur, 278, _et seq_.
Cornelius Agrippa of Nettesheim, 86
Cossé Brissac, Duc de, 150
"Council of the Emperors of the East," 149
Court de Gebelin, 171
Crémieux, Adolphe, 268
Croix, Madame de la, 194
Cromwell, Oliver, 125, 126, 179
Crowley, Aleister, 314, 315
Crypto-Jews, 178
D'Alembert, 161
Danton, 245
Darazi, Ismail, 43
Dar ul Hikmat, 40, 113
D'Aumont, Pierre, 111
Deraismes, Maria, 296
Derwentwater, Lord, 134
Dasmoulins, Camille, 245
Diderot, 160, 161
Disraeli, Benjamin, (Earl of Beaconsfield), 383
Drach, P.L.B., 11, 12, 14, 15, 402
Druses, 43, 44, 284
Duchanteau, 234
Eckhoffen, Baron von, 169
Edward II, 55, 111
Egyptian Rite, 174
_Einwohnerwehr_, 362
Eliphas Lévi, 60, 62, 65, 68, 77, 79, 83, 310
Elymas the sorcerer, 29
Emden, 186
Encausse, Dr. Gérard (see Papus)
_Encyclopédie_, 160-165
Engel, Leopold, 311
Ephrain, 249
_Ernst und Folk_, 191-195
Esperanto, 346
_Essai sur la Secte des Illuminés_, 240, _et seq_., 258
Essenes, the, 23-27, 110
Euchites, 76
Fabré Palaprat, 67, 68, 135
Falk, Hayyim Samuel Jacob, 185, _et. seq._
_Fama Fraternitatis_, 86
Fare, Monseigneur de la, 247
Fascismo, 282
Fatimites, 40
Felkin, Dr. R., 313-316
Fénélon, 144
Flamel, Nicholas, 85
Fleury, Cardinal, 137, 138
Florence, Secret Society at, 190, 191
Fludd, Robert, 84, 97, 121
Frank, Jacob (alias Baron von Offenbach), 182
Frankists, 182
Frederick the Great, 152, 156, 163-165, 206, 213, 366
-- and Freemasonry, 152, 156, 159, 160
-- and Voltaire, 157, 158
Freemasonry, origins of, ch. v
-- Grand Lodge Era of, ch. vi
-- Modern, ch. xi
-- British, 103, 126-131, 285-293
-- Grand Orient, 149, 273-285
-- -- and the Cabala, 105-110, 123
-- -- and the Essenes, 110
-- -- and the Roman Colelgia, 101, 108
-- -- and the _compagnonnages_, 110
-- in Belgium, 282
-- in Spain, 283
-- in Portugal, 283
-- in Hungary, 284
-- in Turkey, 284
-- and Templarism, 110-117, 138-142
-- and Rosicrucianism, 98, 119-122
-- and the Catholic Church, 272, 288
-- and women, 294-296
-- in Germany, 356
-- in France, 273-285
Galcerandus de Teus, 68
Gassner, 175
"German Union," 236
Gilles de Rais, 77-79
Ginsburg, Dr. Christian, 23-26
Gleichen, Baron de, 165, 189, 190
Gnostics, 27-32
Gobel, Archbishop, 249
Godefroi de Bouillon, 49, 139
Goldsmid, Aaron, 187
"Goose and Gridiron," 127, 128
Gordon, Lord George, 194
Goudchaux, Juliet, 193
Gougenot des Mousseaux, 10, 11, 381
Grand Chapitre Général de France, 150
Grand Orient, 149, 160, 171, 273, _et seq_., 303, 304, 323, 352, 384
Grand Orient of Italy, 284
Granjo, Dr. Antonio, 283
Great Rebellion, 178
Grégoire, Abbé, 69
Hakim, 43
Hamburg, Grand Lodge of, 133-152
"Harnouester," Lord, 145
Hartmann, Franz, 316
Hasan and Husein, 35
Hasan Saba (The Old Man of the Mountain), 44-48
Hashishyin (see Assassins)
Hasidim, 182, _et. seq._
Heguerty, Squire, 134
Heilprin (Joel ben Uri), 182
Heindl, Max, 317
Helvétius, 162
Heredom, 112
Hertz, David Moses, 169
Herz, Henrietta, 230
Hesse, Prince Charles of, 125, 129, 154, 171
Heydon, John, 97
Hiram Abiff, 106-108, 110, 164
Hiram, King of Tyre, 106
_Hiram or the Grand Master Key_, 130
Hiramic legend, 106, 107, 110, 217
Holbach, Baron d', 162
Horos, Mme, 314
Hugues de Pavens, 49, 66, 67
Hundt, Baron von, 153, 154, 157
"Idealists," 265
Ikhnaton (or Akhnaton), 6, 297
Illuminati, Bavarian, ch. ix and x, 350
-- Modern Order of, 311
_Illuminés d'Avignon_, 166
_Illuminés, French_ (_Martinistes_), 165-176, 233, 310
_Illuminés Théosophes_, 166
_In Eminenti_, Papal Bull, 138
Innes, B., 314
Institute for Harmonius Development of Man, 323
International Bureau for Masonic Affairs, 320
Israel of Podolia (Ba'al Shem Job), 182
"Italian Order," 133, 191
Jachin and Boaz, 107, 111;
pamphlet so-called, 130, 131
Jacques du Molay, 51, 52, 56, 110, 147, 164
James II, 126
Jeanne d'Arc, 77
Jechiel, Rabbi, 85
Jesuits, 125, 197, 414
Jesus Christ, Birth of, 17
-- and Rabbis, 17, 18
Jews, the, xi, xii; ch. xv
-- as Cabalists, 6-16, 78-82, 85, 86, 166-168, ch. viii
-- and magic, 29, 78-82, 175, 178, 181, 182, 184-188, 384
-- and medicine, 81, 82
-- and Jesus Christ, 17-23, 68, 86, 374
-- and Christianity, 374, 378-380
-- and Freemasonry, 108-110, 122-124, 130, 169, 277, 280, 284, 384
-- in France, 246, _et seq._, 365, _et seq._
-- and Germany, 365-368
Johannism, 68-71, 157
Johnson (alias Leucht or Becker), 155, 158
Karmath (Hamdan), 38
Karmathites, 38-40
Kay, John de, 365
Kilmarnock, Lord, 153
Kilwinning, Lodge of, 112
Knigge, Baron von, alias Philo, 210-211, 234, 266
Knight Kadosch, 147, 159, 164, 280
Knights of the East, 149
Knights of St. John of Jerusalem, 59, 116
Knights Templar (see Templars)
<g>Knorr</g>, Baron von Rosenroth, 86
Kollowrath-Krakowski, Comte Leopold de, 236
Kölmer, 199
Koran, 22
Krishnamurti, 301, 305
<g>Kropotkine</g>, Peter, Prince, 268
Kuentz, R., 318
"Kundalini," 325
Labour Party, the, 360, 362, 368, 389
Lacorne, 149, 163
Lafayette, 162, 236
Lamballe, Princesse de, 295
Lambert, Alexandre, 250, 251
Lanze, the Illuminatus, 235
Larménie, Jacques de (see Charter of Larmenius)
Lazare, Bernard, 122, 177
Leadbeater, Mr., 301, 308
"Leon, the Jew," 175
_Le Secret des Francs-Maçons_, 131
_Les Francis-Maçons écrasés_, 131, 169
Lessing, Gotthold Ephraim, 191, 229
Levellers, the, 180
_Libres Penseurs_, Lodge of the, 296
Lippe-Bückeburg, Graf von, 152
Little, Robert Wentworth, 310
Lima, Magalhaes, 283
Lodge "Theodore de Bon Conseil," 205, 228
Loge des Neuf Lœurs, 236, _et seq._
_Loi Chapelier_, 206
_L'Ordre des Francs-Maçons trahi_, 131
Luchet, Marquis de, 169, 239, _et seq._, 350
Luciferians, the, 63, 64, 76
Lulli, Raymond, 85
Luria, Isaac, 78
Luther, Martin, and the Jews, 21
Machiavelli, 354, 355
Mackenzie, Kenneth, 90, 189
_Maçonnerie d'Adoption_, 295
_Maçonnique Mixte Internationale, Ordre_, 296, 301, _et seq._
Magic, branches of, 84
Magicians, 172-176
Maitland, Edward, 310
Manasseh ben Israel, 123, 179
Mandaites (see Mandæans)
Mandæans, 70, 71
Manes (Cubricus), 33, 107
Manicheism, 32, _et seq._, 74, 75
Marat, 245
Marcosians, 31
Maria Theresa, 183
Marie Antoinette, 164, 195, 283
Marotti, Abbé, 209
Marschall, Baron von, 153, 156
Martin, Dr. George, 296
Martines de Pasqually, 165, 166, 310
_Martinistes_ (see _Illuminés, French_)
Mary, Mother of Jesus, 22
Marx[D], Karl, 385
Maskeline, Chevalier, 134
Mathers, M., 312-314
Mauvillon, 210
Mayas, 4, 119
Meakin, 316
Melchisedeck Lodges, 169
Mendelssohn, Moses, 191, 229
"Mercaba, The," 123
Mesmer, 175
Mirabeau, Honoré Gabriel Riquetti, Comte de, 89, 90, 155, 203-205, 230,
236, 241-243;
his _Histoire de la Monarchie Prussienne_, 205
Momoro, 249
Monotheism, 5
Morley, Lord, 160
Moses de Leon, 9, 28
Mounier, vii, 227
Mount Moriah, 106
Mussolini, 405
Mysteries, Eleusinian, 5, 32
_Nathan der Weise_, 191
Nazarenes, 71
Nazarites, 71
Nazoreans, 70
Necklace, Affair of, 234
_New Atlantis_, 119
"New Saints, The," 182
_Nishmat Hayim_, 81, 179
Nizam ul Mulk, 45
Nizzachon (see Sepher Nizzachon)
Olcott, Colonel, 298
Omar Khayyam, 45
Ophites, the, 30
_<g>Ordre</g> du Temple_ (modern), 65, 116, 135, 136, 150, 156, 300
Ordre de Saint-Lazare, 136
Orléans, Phillippe, Duc d' (the Regent), 135, 136
Orléans, Louis Phillippe Joseph (Duc de Chartres), 149, 150, 159, 160,
193, 194, 244
Osiris, 16, 107
_Ostmarkenverein_, 362
Pan-Germanism, 353, _et seq._
_Pantheisticon_, Toland's, 129
Papus (Dr. Gérard Encausse), 162, 310
Paracelsus, 85, 86
Paris, Comte de, 194
"Parvus," alias Helphandlt (Israel Lazarewitch), 363
Paulicians, the, 63
Pepys, Samuel, 181
Pernetti, Dom, 166
Pfefferkorn, 86
_Philalèthes_, 171, 234
Phillippe le Bel, 51, 57, 59, 147
Philo (of Alexandria), 28
"Philo" (see Knigge)
Pico della Mirandola, 85, 93
Pike, Albert, 160
Poale Zion, 383
Pompadour, Marquise de, 173
Portugal, Freemasonry in, 283, 384
-- Carbonarios of, 342
Pott, Mrs., 96, 119
Prelati, 77
Prie, Marquise de, 136
_Protocols of the Elders of Zion_, 381, and Appendix II
Proudhon, 268
Psycho-analysis, 345, 393
Pythagoras, 6
Ragon (François), 65, 122, 310
Rainsford, General, 168, 234
Ramsay, Andrew M., Chevalier, 136, 137, 161, 163
Ranking, Dr., 73
Raymond, Comte de Tripoli, 50, 75
Reuchlin, 86
Richelieu, Cardinal, 85
Richter, Samuel, alias Sincerus Renatus, 169
_Rit Primitif_, 171, 175
Rite of Perfection, 145, 159, 167
Rite of Swedenborg, 166
Robison, 212, 254, see also Preface vi-viii
Roman Catholic Church, 288
Rosenkreutz, Christian, 87, 88, 91, 316, 319
Rose-Croix, degree of, 112, 142-145, 157, 164, 166-169, 202, 235, 277
Rosicrucians, 84-98, 119-122, 168;
Brothers of the Golden and Rosy Cross, 169;
modern Rosicrucians, 310, _et seq._
Rosy Cross, Brothers of (see Rosicrucians)
Royal Arch Degree, 132, 133, 277
Sabians (see Mandæans)
Sade, Marquis de, 78, 246
St. Bernard, 49
"Saint-Germaine, Comte de," 172-175, 234, 306
St. John the Baptist, 70
St. John, the Evangelist, 72, 73
-- Gospel of, 31, 69, 73, 74, 188
-- Knights and Brethren of, 169
Saladin, 49
Salisbury Cathedral, 111
Salonica, lodges of, 284
Sand, George, 207
Satanael, 72
Satanism, 63, 76-84, 324-326
Savalette de Lange, 170, 171, 190, 234, 237
Savine, Monsignor de, 257, 351
Schem Hamphorasch
(see _Tetragrammaton_)
Schroeder, 190
Schroepfer, 172
Scottish Rite (or Ancient and Accepted Rite), 132, 142, 145, 159, 277
Seal of Solomon, 189
Sephardim, 246-247
Sepher Nizzachon, 86
Sepher Toldoth Jeschu (see _Toledot Yeshu_)
_Sepher Yetzirah_, 7, 313
Shabbethai, Zebi, 181, 183
Shiahs, 36, 37
Simon ben Jochai, 8
Simon Magus, 29
Sixtus IV, 85
Socialism, ch. xiii
-- and Freemasonry, 273-275
Solomon, 106, 109
Solomon, Temple of, 49, 106-108, 110, 113, 271
Spedalieri, Baron, 310
Sprengel, Anna, 311-313
Star, five-pointed, 111
Star in the East, Order of, 301, 307
Steiner, Rudolf, 316-318
Stella Matutina, 316, 319, 325
"Stricte Observance," Order of the, 135, 154, 233
Sunnis, 36
Swedenborg Emmanuel, 166
Switzerland, Masonic Congress in, 287
-- a centre of revolution, 364
Syed Ameer Ali, 35, 113, 309
Talmud, the, 6, 71, 80, 183, 369, _et seq._
Taxil, Léo, 76, 324
Templars (see Knights Templar)
Templar tradition in Freemasonry, 110, _et seq._
Temple of Solomon (see Solomon)
Templo, Rabbi Jacob Jehuda Leon, 123
_Tetragrammaton_, 21, 27, 167, 176, 181, 185, 313, 352
Theosophy, 297, _et seq._
Theosophical Society, 300, 307, _et seq._
_Toledot Yeshu_ (or Sepher Toldoth Jeschu), 20, 68, 71, 86, 299, 300
Trans-Himalayan Brotherhood, 299
Tschoudy, Baron, 139, 140
Tugendbund, 265
"United States of Europe," 275, 336
"Universal Republic," 275, 336
Valentinians, the, 31, 32
Vaughan, Thos., 316
Vehmgerichts, 117
Voltaire, 79, 152, 153, 156, 162, 213
Vulliaud, Monsieur Paul, 7, 8
Waechter, Baron de, 190
Waite, Mr. A. E., 91, 96, 113, 133, 315
Westminster Abbey, 111
Weishaupt, Adam, ch. ix, 255-257, 311
Wilhelmsbad, Congress of, 233
Willermoz, 166, 171
William of Orange, 180
Winstanley, Gerard, 180
Witches, 81
Witt Doehring, 265
Wolf, Lucien, 123, 381
Women Masons, 295 (see also "Co-Masonry" and "_Maçonnerie Mixte_")
Woodford, Rev. A. F. A., 311
Young Turk Movement, 284
Zaddikim, 181
Zerdascht, 14
_Zohar, The_, 8, 9, 81, 182, 183, 371, 373
Zoharites, 182
Zoroastrians, 14, 201
FOOTNOTES
[1] _Moniteur_ for the 14th Fructidor, An II.
[2] Seth Payson, _Proofs of the Real Existence and Dangerous Tendency of
Illuminism_ (Charleston, 1802), pp. 5-7.
[3] Ibid., p. 5 note.
[4] Quoted in the Life of John Robison (1739-1805) by George Stronach in
the _Dictionary of National Biography_, Vol. XLIX. p. 58.
[5] _Transactions of the Royal Society of Edinburgh_, Vol. VII, pp. 538,
539 (1815).
[6] _Freemasonry, its Pretensions Exposed_ ... by a Master Mason, p. 275
(New York. 1828).
[7] _Mémoires sur le Jacobinisme_, II. 195 (1818 edition).
[8] Barruel, op. cit., II. 208.
[9] Ibid., II. 311.
[10] I use the word "anti-Semitism" here in the sense in which it has
come to be used--that is to say, anti-Jewry, but place it in inverted
commas because it is in reality a misnomer coined by the Jews in order
to create a false impression. The word anti-Semite literally signifies a
person who adopts a hostile attitude towards all the descendants of
Shem--the Arabs, and the entire twelve tribes of Israel. To apply the
term to a person who is merely antagonistic to that fraction of the
Semitic race known as the Jews is therefore absurd, and leads to the
ridiculous situation that one may be described as "anti-Semitic and
pro-Arabian." This expression actually occurred in _The New Palestine_
(New York), March 23, 1923. One might as well speak of being
"anti-British and pro-English."
[11] Augustus le Plongeon, _Sacred Mysteries among the Mayas and the
Quiches_, p. 53 (1909)
[12] Ibid., pp. 56, 58.
[13] Adolf Erman, _Life in Ancient Egypt_, p. 45 (1894).
[14] J.H. Breasted, _Ancient Times: a History of the Early World_, p. 92
(1916).
[15] This word is spelt variously by different writers thus: Cabala,
Cabbala, Kabbala, Kabbalah, Kabalah. I adopt the first spelling as being
the one employed in the _Jewish Encyclopædia_.
[16] Fabre d'Olivet, _La Langue Hébraïque_, p. 28 (1815).
[17] "According to the Jewish view God had given Moses on Mount Sinai
alike the oral and the written Law, that is, the Law with all its
interpretations and applications."--Alfred Edersheim, _The Life and
Times of Jesus the Messiah_, I. 99 (1883), quoting other Jewish
authorities.
[18] _Solomon Maimon: an Autobiography_, translated from the German by
J. Clark Murray, p. 28 (1888). The original appeared in 1792.
[19] Alfred Edersheim, _The Life and Times of Jesus the Messiah_, II.
689 (1883).
[20] "There exists in Jewish literature no book more difficult to
understand than the Sepher Yetzirah."--Phineas Mordell in the _Jewish
Quarterly Review_, New Series, Vol. II. p. 557.
[21] Paul Vulliaud, _La Kabbale Juive: histotre et doctrine_, 2 vols.
(Émile Nourry, 62 Rue des Écoles, Paris, 1923). This book, neither the
work of a Jew nor of an "anti-Semite," but of a perfectly impartial
student, is invaluable for a study of the Cabala rather as a vast
compendium of opinions than as an expression of original thought.
[22] "Rab Hanina and Rab Oschaya were seated on the eve of every Sabbath
studying the Sepher Ietsirah; they created a three-year-old heifer and
ate it."--Talmud treatise Sanhedrim, folio 65.
[23] Koran, Sura LXXXVII. 10.
[24] Zohar, section Bereschith, folio 55, and section Lekh-Lekha, folio
76 (De Pauly's translation, Vol. I. pp. 431, 446).
[25] Adolphe Franck, _La Kabbale_, p. 39; J. P. Stehelin, _The
Traditions of the Jews_, I. 145 (1748).
[26] Adolphe Franck, op. cit., p. 68, quoting Talmud treatise Sabbath,
folio 34, Dr. Christian Ginsburg, _The Kabbalah_, p. 85; Drach, _De
l'Harmonie entre l'Église et la Synagogue_, I. 457.
[27] Adolphe Franck, op. cit., p. 69.
[28] Dr. Christian Ginsburg (1920), _The Kabbalah_, pp. 172, 173.
[29] Vulliaud, op. cit., I. 253.
[30] Ibid., p. 20, quoting Theodore Reinach, _Historie des Israelites_,
p. 221, and Salomon Reinach, _Orpheus_, p. 299.
[31] _Jewish Encyclopædia_, article on Cabala.
[32] Adolphe Franck, op. cit., p. 288.
[33] Vulliaud, op. cit., I. 256, quoting Greenstone, _The Messiah Idea_,
p. 229.
[34] H. Loewe, in an article on the Kabbala in Hastings' _Encyclopædia
of Religion and Ethics_, says: "This secret mysticism was no late
growth. Difficult though it is to prove the date and origin of this
system of philosophy and the influences and causes which produced it, we
can be fairly certain that its roots stretch back very far and that the
mediæval and Geonic Kabbala was the culmination and not the inception of
Jewish esoteric mysticism. From the time of Graetz it has been the
fashion to decry the Kabbala and to regard it as a later incrustation,
as something of which Judaism had reason to be ashamed." The writer goes
on to express the opinion that "the recent tendency requires adjustment.
The Kabbala, though later in form than is claimed by its adherents, is
far older in material than is allowed by its detractors."
[35] Vulliaud, op. cit., I. 22.
[36] Ibid., I. 13, 14, quoting Edersheim, _La Société Juive an temps de
Jésus-Christ_ (French translation), pp. 363-4
[37] See chapters on this question by Gougenot des Mousseaux in _Le
Juif, le Judaïsme et la Judaïsation des Peisples Chrétiens_, pp. 499 and
following (2nd edition, 1886). The first edition of this book, published
in 1869, is said to have been bought up and destroyed by the Jews, and
the author died a sudden death before the second edition could be
published.
[38] Eliphas Lévi, _Histoire de la Magie_, pp. 46, 105. (Eliphas Lévi
was the pseudonym of the celebrated nineteenth-century occultist the
Abbé Constant.)
[39] _Lexicon of Freemasonry_, p. 323.
[40] Ginsburg op. cit. p. 105; _Jewish Encyclopædia_, article on Cabala.
[41] Gougenot des Mousseaux, _Le Juif, le Judaïsms el la Judaïsation des
Peuples Chrétiens_, p. 503 (1886).
[42] P. L. B. Drach _De l'Harmonie entre l'Église et la Synagogue_, Vol.
I. p. xiii (1844). M. Vulliaud (op. cit., II. 245) points out that, as
far as he can discover Drach's work has never met with any refutation
from the Jews, by whom it was received in complete silence. The _Jewish
Encyclopædia_ has an article on Drach in which it says he was brought up
in a Talmudic school and afterwards became converted to Christianity,
but makes no attempt to challenge his statements.
[43] Drach, op. cit., Vol. II. p. xix
[44] Franck, op. cit., p. 127.
[45] De Pauly's translation. Vol. V. pp. 336-8, 343-6.
[46] Zohar, treatise Beschalah, folio 59_b_ (De Pauly, III. 265).
[47] Zohar, Toldoth Noah, folio 69_a_ (De Pauly, I. 408).
[48] Zohar, treatise Beschalah, folio 48_a_ (De Pauly, III. 219).
[49] Ibid., folio 44a (De Pauly, III. 200).
[50] _Jewish Encyclopædia_, article on Cabala.
[51] Adolf Erman, _Life in Ancient Egypt_, p. 32.
[52] Zohar, treatise Toldoth Noah, folio 59b (De Pauly, I. 347).
[53] Zohar, treatise Lekh-Lekha, folio 94a (De Pauly, I. 535).
[54] Zohar, treatise Bereschith, folio 26a (De Pauly, I. 161).
[55] The _Emek ha Melek_ is the work of the Cabalist Napthali, a
disciple of Luria.
[56] Drach, _De l'Harmonie entre l'Église et la Synagogue_, I. 272.
[57] Ibid., p. 273.
[58] D'Herbelot, _Bibliothèque Orientale_ (1778), article on Zerdascht.
[59] Ibid., I. 18.
[60] Rom. iii. 2.
[61] Drach, _De l'Harmonie entre l'Eglise et la Synagogue_, II. 19.
[62] Ibid., I. 280.
[63] Vulliaud, op. cit., II. 255, 256.
[64] Ibid., p. 257, quoting Karppe, _Études sur les Origines du Zohar_,
p. 494.
[65] Ibid., I. 13, 14. In Vol. II. p. 411, M. Vulliaud quotes Isaac
Meyer's assertion that "the triad of the ancient Cabala is Kether, the
Father; Binah, the Holy Spirit or the Mother; and Hochmah, the Word or
the Son." But in order to avoid the sequence of the Christian Trinity
this arrangement has been altered in the modern Cabala of Luria and
Moses of Cordovero, etc.
[66] _Jewish Encyclopædia_, article on Cabala, p. 478.
[67] "...All that Israel hoped for, was national restoration and
glory. Everything else was but means to these ends; the Messiah Himself
only the grand instrument in attaining them. Thus viewed, the picture
presented would be of Israel's exaltation, rather than of the salvation
of the world.... The Rabbinic ideal of the Messiah was not that of 'a
light to lighten the Gentiles, and the glory of His people Israel'--the
satisfaction of the wants of humanity, and the completion of Israel's
mission--but quite different, even to contrariety."--Edersheim, _The
Life and Times of Jesus the Messiah_, I. 164 (1883).
[68] Zohar, section Schemoth, folio 8; cf. ibid., folio 9b: "The period
when the King Messiah will declare war on the whole world." (De Pauly,
III. 32, 36).
[69] A blasphemous address entitled _The God Man_, given by Tom
Anderson, the founder of the Socialist Sunday Schools, on Glasgow Green
to an audience of over 1,000 workers in 1922 and printed in pamphlet
form, was founded entirely on this theory.
[70] J.G. Frazer, _The Golden Bough_, Part VI. "The Scapegoat," p. 412
(1914 edition); E.R. Bevan endorses this view.
[71] _Histoire de la Magie_, p. 69.
[72] The Magi or Wise Men are generally believed to have come from
Persia; this would accord with the Zoroastrian prophecy quoted above.
[73] Drach, op. cit., II. p. 32.
[74] Ibid., II. p. xxiii.
[75] Joseph Barclay, _The Talmud_, pp 38, 39; cf. Drach, op. cit., I 167
[76] _The Talmud_, by Michael Rodkinson (alias Michael Levy
Rodkinssohn).
[77] _Le Talmud de Babylone_ (1900).
[78] Le Zohar, translation in 8 vols by Jean de Pauly, published in 1909
by Emile Lafuma-Giraud. Wherever possible in quoting the Talmud or the
Cabala I shall give a reference to one of the translations here
mentioned.
[79] _Jewish Encyclopædia_, article Talmud.
[80] Drach, op. cit., I. 168, 169. The text of this encyclical is given
by Drach in Hebrew and also in translation, thus: "This is why we enjoin
you, under pain of excommunication major, to print nothing in future
editions, whether of the Mischna or of the Gemara, which relates whether
for good or evil to the acts of Jesus the Nazarene, and to substitute
instead a circle like this O, which will warn the Rabbis and
schoolmasters to teach the young these passages only viva voce. By means
of this precaution the savants amongst the Nazarenes will have no
further pretext to attack us on this subject." Cf. Abbé Chiarini, _Le
Talmud de Babylone_, p. 45 (1831).
[81] On this point see Appendix I.
[82] _Jewish Encyclopædia_, article on "Jesus."
[83] Eliphas Lévi, _La Science des Esprits_, p. 40.
[84] Origen, _Contra Celsum_.
[85] S. Baring-Gould, _The Counter-Gospels_, p. 69 (1874).
[86] Cf. Baring-Gould, op. cit., quoting Talmud, treatise Sabbath, folio
104.
[87] Ibid., p. 55, quoting Talmud, treatise Sanhedrim, folio 107, and
Sota, folio 47; Eliphas Lévi, _La Science des Esprits_, pp. 32, 33.
[88] According to the Koran, it was the Jews who said, "'Verily we have
slain the Messiah, Jesus the son of Mary, an apostle of God.' Yet they
slew him not, and they crucified him not, but they had only his
likeness.... No sure knowledge had they about him, but followed an
opinion, and they did not really slay him, but God took him up to
Himself."--Sura iv. 150. See also Sura iii. 40. The Rev. J.M. Rodwell,
in his translation of the Koran, observes in a footnote to the latter
passage: "Muhammad probably believed that God took the dead body of
Jesus to Heaven--for three hours, according to some--while the Jews
crucified a man who resembled him."
[89] Sura iii. 30, 40.
[90] Sura xxi. 90.
[91] Sura iv. 150.
[92] Sura ii. 89, 250; v. 100.
[93] Sura v. 50.
[94] In the masonic periodical _Ars Quatuor Coronatorum_, Vol. XXIV, a
Freemason (Bro. Sydney T. Klein) observes: "It is not generally known
that one of the reasons why the Mohammedans removed their Kiblah from
Jerusalem to Mecca was that they quarrelled with the Jews over Jesus
Christ, and the proof of this may still be seen in the Golden Gate
leading into the sacred area of the Temple, which was bricked up by the
Mohammedans, and is bricked up to this day, because they declared that
nobody should enter through that portal until Jesus Christ comes to
judge the world, and this is stated in the Koran." I cannot trace this
passage in the Koran, but much the same idea is conveyed by the Rev.
J.M. Rodwell, who in the note above quoted adds: "The Muhammadans
believe that Jesus on His return to earth at the end of the world will
slay the Antichrist, die, and be raised again. A vacant place is
reserved for His body in the Prophet's tomb at Medina."
[95] Graetz, _Geschichte der Juden_, III. 216-52.
[96] _The Essenes: their History and Doctrines_, an essay by Christian
D. Ginsburg, LL.D. (Longmans, Green & Co., 1864).
[97] Ibid., p. 24.
[98] Edersheim (op. cit., I. 325) ably refutes both Graetz and Ginsburg
on this point, and shows that "the teaching of Christianity was in a
direction the opposite from that of Essenism." M. Vulliaud (op. cit., I.
71) dismisses the Essene origin of Christianity as unworthy of serious
attention. "To maintain the Essenism of Jesus is a proof of frivolity or
of invincible ignorance."
[99] Luke xvii. 7-9.
[100] Ginsburg, op. cit., pp. 15, 22, 55.
[101] Ginsburg, op. cit., p. 12.
[102] Fabre d'Olivet thinks this tradition had descended to the Essenes
from Moses: "If it is true, as everything attests, that Moses left an
oral law, it is amongst the Essenes that it was preserved. The
Pharisees, who flattered themselves so highly on possessing it, only had
its outward forms (_apparences_), as Jesus reproaches them at every
moment. It is from these latter that the modern Jews descend, with the
exception of a few real _savants_ whose secret tradition goes back to
the Essenes."--_La Langue Hebraïque_, p. 27 (1815).
[103] Matter, _Histoire du Gnosticisme_, I. 44 (1844).
[104] _Jewish Encyclopædia_, article on Cabala.
[105] Matter, op. cit., II. 58.
[106] Ragon, _Maçonnerie Occulte_, p. 78.
[107] "The Cabala is anterior to the Gnosis, an opinion which Christian
writers little understand, but which the erudites of Judaism profess
with a legitimate assurance."--Matter, op. cit.. Vol. I. p. 12.
[108] _Jewish Encyclopædia_, article on Cabala.
[109] John Yarker, _The Arcane Schools_, p. 167; Matter, op. cit., II.
365, quoting Irenæus.
[110] Eliphas Lévi, _Histoire de la Magie_, p. 189.
[111] Eliphas Lévi, op. cit., p. 218.
[112] Dean Milman, _History of the Jews_ (Everyman's Library edition),
II. 491.
[113] Matter, II. 171; E. de Faye, _Gnostiques et Gnosticisme_, p. 349
(1913).
[114] De Luchet, _Essai sur la Secte des Illuminés_, p. 6.
[115] _Manuel d'Histoire Ecclésiastique_, par R. P. Albers, S.J., adapté
par René Hedde, O.P., p. 125 (1908); Matter, op. citt., II. 197.
[116] Matter, op. cit., II. 188.
[117] Matter, op. cit., II. 199, 215.
[118] Eliphas Lévi, _Histoire de la Magie_, pp. 217, 218.
[119] Matter, op. cit., II. 115, III. 14; S. Baring-Gould, _The Lost and
Hostile Gospels_ (1874).
[120] Matter, op. cit., II 364.
[121] Ibid., p. 365.
[122] Ibid., p. 369.
[123] _Some Notes on Various Gnostic Sects and their Possible Influence
on Freemasonry_, by D. F. Ranking, republished from _Ars Quatuor
Coronatorum_ (Vol. XXIV, p. 202, 1911) in pamphlet form, p. 7.
[124] Hastings, _Encyclopædia of Religion and Ethics_, article on
Manicheism.
[125] Zohar, treatise Bereschith, folio 54 (De Pauly's translation, I.
315).
[126] The Yalkut Shimoni is a sixteenth-century compilation of Haggadic
Midrashim.
[127] Principal authorities consulted for this chapter: Joseph von
Hammer, _The History of the Assassins_ (Eng. trans., 1835); Silvestre de
Sacy, _Exposé de le Religion des Druses (1838) and Mémoires sur la
Dynastie des Assassins_ in _Mémoires de l'Institut Royal de France_,
Vol. IV. (1818); Hastings _Encyclopædia of Religion and Ethics_; Syed
Ameer Ali, _The Spirit of Islam_ (1922); Dr. F. W. Bussell, _Religious
Thought and Heresy in the Middle Ages_ (1918).
[128] Reinhart Dozy, _Spanish Islam_ (Eng. trans.), pp. 403-5.
[129] Claudio Jannet, _Les Précurseurs de la Franc-Moçonnerie_, p. 58
(1887).
[130] The following account is given by de Sacy in connexion with
Abdullah ibn Maymūn (op. cit., I. Ixxiv), and Dr. Bussell (_Religious
Thought and Heresy in the Middle Ages_, p. 353) includes it in his
chapter on the Karmathites. Von Hammer, however, gives it as the
programme of the Dar ul Hikmat, and this seems more probable since the
initiation consists of nine degrees and Abdullah's society of Batinis,
into which Karmath had been initiated, included only seven. Yarker (_The
Arcane Schools_, p. 185) says the two additional degrees were added by
the Dar ul Hikmat. It would appear then that de Sacy, in placing this
account before his description of the Karmathites, was anticipating. The
point is immaterial, the fact being that the same system was common to
all these ramifications of Ismailis, and that of the Dar ul Hikmat
varied but little from that of Abdullah and Karmath.
[131] Von Hammer, op. cit. (Eng. trans.), pp. 36, 37.
[132] Von Hammer, _The History of the Assassins_, pp. 45, 46.
[133] Dr. F. W. Bussell, _Religious Thought and Heresy in the Middle
Ages_, p. 368.
[134] Von Hammer, op. cit., p. 55.
[135] Von Hammer, op. cit., pp. 83, 89.
[136] Ibid., p. 164.
[137] _Développement des abus introduits dans la Franc-maçonnerie_, p.
56 (1780).
[138] Jules Loiseleur, _La doctrine secrète des Templiers_, p. 89.
[139] Dr. F W. Bussell, D.D., _Religions Thought and Heresy in the
Middle Ages_, pp. 796, 797 note.
[140] G. Mollat, _Les Popes d'Avignon_, p. 233 (1912).
[141] Michelet, _Procès des Templiers_, I. 2 (1841). This work largely
consists of the publication in Latin of the Papal _bulls_ and trials of
the Templars before the Papal Commission in Paris contained in the
original document once preserved at _Notre Dame_. Michelet says that
another copy was sent to the Pope and kept under the triple key of the
Vatican. Mr. E. J. Castle, K.C., however, says that he has enquired about
the whereabouts of this copy and it is no longer in the Vatican
(_Proceedings against the Templars in France and in England for Heresy_,
republished from _Ars Quatuor Coronatorum_, Vol. XX. Part III. p. 1).
[142] M. Raynouard, _Monuments historiques relatifs à la condemnation
des Chevaliers du Temple et de l'abolition de leur Ordre_, p. 17 (1813).
[143] Michelet, op. cit. I. 2 (1841).
[144] Michelet, _Procès des Templiers_, II. 333.
[145] Ibid., pp. 295, 333.
[146] Ibid., pp. 290, 299, 300.
[147] "Dixit per juramentum suum quod ita est terribilis figure et
aspectus quod videbatur sibi quod esset figura cujusdam demonis, dicendo
gallice _d'un maufé_, et quod quocienscumque videbat ipsum tantus timor
eum invadebat, quod vix poterat illud respicere nisi cum maximo timore
et tremore."--Ibid., p. 364.
[148] Ibid., pp. 284, 338. "Ipse minabatur sibi quod nisi faceret, ipse
ponereteum in carcere perpetuo."--Ibid., p. 307.
[149] "Et fuit territus plus quam unquam fuit in vita sua: et statim
unus eorum accepit eum per gutur, dicens quod oportebat quod hoc
faceret, vel moreretur."--Ibid., p. 296.
[150] Mollat, op. cit., p. 241.
[151] _Procès des Templiers_, I. 3: Mr. E. J. Castle, op. cit. Part III.
p. 3. (It should be noted that Mr. Castle's paper is strongly in favour
of the Templars.)
[152] Ibid., I. 4.
[153] _Procès des Templiers_, I. 5.
[154] Michelet in Preface to Vol. I. of _Procès des Templiers_.
[155] Jules Loiseleur, _La Doctrine Secrète des Templiers_, p. 40
(1872).
[156] Ibid., p. 16.
[157] _Proceedings against the Templars in France and England for
Heresy_, by E. J. Castle, Part I. p. 16, quoting Rymer, Vol. III. p. 37
[158] Ibid., Part II. p. 1.
[159] Ibid., Part II. pp. 25-7.
[160] Ibid., Part II. p. 30.
[161] "Another witness of the Minor Friars told the Commissioners he had
heard from Brother Robert of Tukenham that a Templar had a son who saw
through a partition that they asked one professing if he believed in the
Crucified, showing him the figure, whom they killed upon his refusing to
deny Him, but the boy, some time after, being asked if he wished to be a
Templar said no, because he had seen this thing done. Saying this, he
was killed by his father.... The twenty-third witness, a Knight, said
that his uncle entered the Order healthy and joyfully, with his birds
and dogs, and the third day following he was dead, and he suspected it
was on account of the crimes he had heard of them, and that the cause of
his death was he would not consent to the evil deeds perpetrated by
other brethren."--Ibid., Part II. p. 13.
[162] F. Funck-Brentano, _Le Moyen Age_, p. 396 (1922).
[163] Ibid., p. 384.
[164] F. Funck Brentano, op. cit., p. 396.
[165] Ibid., p. 387.
[166] Dean Milman, _History of Latin Christianity_, VII. 213.
[167] E. J. Castle, op. cit., Part I. p. 22.
[168] Thus even M. Mollat admits: "En tout cas leurs dépositions,
défavorables à l'Ordre, l'impressionnèrent si vivement que, par une
série de graves mesures, il abandonna une à une toutes ses
oppositions."--_Les Papes d'Avignon_, p. 242.
[169] F. Funck-Brentano, op. cit., p. 392.
[170] E. J. Castle, _Proceedings against the Templars, A.Q.C._, Vol. XX.