Noth_, directed against the advancing power of Judaism. And such is
     my conviction of the extent of the participation the Jews take in
     the everyday literature of Germany, that I never pass by a crowded
     reading-room, but what I think I see standing behind the scenes a
     Jew, causing new ideas to rise and stir, and develop themselves in
     the unsuspecting mind of the Gentile.[857]

Do we not see the same methods being pursued with still greater vigour
to-day? It would not be an exaggeration to say that there is hardly a
periodical in this country with the exception of _The Patriot_ that
dares to speak out freely on questions in which the interests of Jews
are involved.

The fact is that the whole educational as well as the whole political
and social world is permeated with Jewish influence. Every man in public
life, every modern politician, to whatever party he belongs, seems to
find it _de rigueur_ to have his confidential Jewish adviser at his
elbow, just as in the Middle Ages a prince had his Jewish doctor always
at hand to mix his potions and ensure him long life. This appears to be
owing not only to the utility of the Jew in financing projects, but to
the almost universal belief in the superior intelligence of the Jewish
race which the Jew has succeeded in implanting in the Gentile mind.

But the time has come to ask: Is the Jew really the super-man we have
been taught to consider him? On examination we shall find that in the
present as in the past his talents are displayed principally along two
lines--financial and occult. Usurers in the Middle Ages, financiers
to-day, the Jews have always excelled in the making and manipulating of
wealth. And just as at the former period they were the great masters of
magic, so at the present time they are the masters of the almost
magical art of gaining control over the mind both of the individual and
of the public.

Yet in the realms of literature, philosophy, painting, sculpture,
politics, and even science, Jews will be found frequently occupying the
second or third ranks, and only very seldom the first. Heine may be
cited as a poet of the first order, Spinoza as a philosopher, Disraeli
as a statesman, but it would be difficult to prolong the list. On the
stage and in music alone can the Jews be said to have proved absolutely
the equals of their Gentile competitors. The fact is that the Jew is not
usually a man of vast conceptions, nor is he endowed with great
originality of mind; his skill consists rather in elaborating or in
adapting other men's ideas and rendering them more effectual. Thus the
most important inventions of modern times have not been made by Jews,
but have been frequently improved by them. Neither James Watt,
Stephenson, Marconi, Edison, Pasteur, nor Madame Curie were of the
Jewish race, and the same might be said of nearly all the greatest men
who have lived since the dawn of our civilization. Napoleon was not a
Jew, nor was Shakespeare, nor Bacon, nor Sir Isaac Newton, nor Michael
Angelo, nor Leonardo da Vinci, nor Galileo, nor Dante, nor Descartes,
nor Molière, nor Emerson, nor Abraham Lincoln, nor Goethe, nor Kant, nor
even Machiavelli. Thrown on their own resources, what civilization were
the Jews able to create? Whilst Egypt, Greece, and Rome have left
immortal monuments, what monuments has Palestine bequeathed to the
world?[858]

The Jews, then, provide a high average of cleverness, but have they ever
during the last two thousand years produced one mighty genius? Moreover,
against this high average of intelligence must be set an equally high
average of mental derangement. On this point we have the evidence of the
_Jewish Encyclopædia_:

     The Jews are more subject to diseases of the nervous system than
     the other races and peoples among which they dwell. Hysteria and
     neurasthenia appear to be most frequent. Some physicians of large
     experience among Jews have even gone so far as to state that most
     of them are neurasthenic and hysterical. Tobler claims that all
     the Jewish women in Palestine are hysterical; and Raymond says that
     in Warsaw, Poland, hysteria is very frequently met with among both
     Jewish men and Jewish women. The Jewish population of that city
     alone is almost exclusively the inexhaustible source for the supply
     of hysterical males for the clinics of the whole Continent
     (_L'Etude des Maladies du Système Nerveux en Russie_). As regards
     Austria and Germany, the same neurotic taint of the Jews has been
     emphasized by Krafft, Ebbing, etc.... In New York it has been shown
     by Collins that among 333 cases of neurasthenia which came under
     his observation, more than 40 per cent, were of Jewish extraction,
     etc.[859]

The same American neuro-psychiatrist already quoted attributes the
predominance of Jews in the revolutionary movement in America largely to
this cause:

     Anarchists have been developed largely from the criminal classes,
     and a belief in anarchy, _per se_, is a psychopathic manifestation.
     A student of anarchy, therefore, would not only be obliged to cover
     the field of criminology, but its more significant and important
     background, psycho-pathology. Some anarchists are actually insane,
     while others show marked psychological deficiencies. Under our laws
     as they are now framed, they cannot be restrained unless they
     commit acts of violence.

     As it is, our asylums are filled with this class, and that
     introduces another phase of the matter. Our asylum insane are
     largely recruited from the Jewish race, at least recruited in
     tremendous disproportion to their number in the population. The
     fact that the revolutionary movement is so largely made up of
     Jewish elements furnishes an interesting confirmation of what I
     have said.

The _Jewish World_, recently commenting on the "generally admitted" fact
that "the percentage of mental disorders among Jews is much greater than
among non-Jews," asks: "Is the cause inherent, that is to say, is there
a racial disposition towards degeneracy, or is it the result of the
external conditions and causes?" The writer goes on to refer to an
article in the _Zukunft_ which supports the view that the terrible
experiences of the Jews in the Middle Ages have affected their nervous
system, and therefore that the cause of mental derangement amongst them
"is not due to racial disposition, is not an ethnic principle, but is the
result of the tragic lot of the Jewish people."[860] It might perhaps
be traced more surely to the habit of brooding on that tragic lot. At
any rate, it is curious to notice that the two symptoms recognized in
the first stages of "general paralysis of the insane," the mania that
one is the object of persecution and "exalted ideas" (known in France as
the _folie des grandeurs_), are the two obsessions that the Talmud and
the Cabala with their dreams of world-domination under an avenging
Messiah have inculcated in the mind of the Jew.

But whatever are the causes of this neurosis, it is surely undesirable
that a race which exhibits it should be allowed to control the destinies
of the British Empire or indeed of any country. If "all the Jewish women
in Palestine are hysterical," presumably many of their menkind suffer
from the same disability, which certainly does not promise well for the
luckless Arab who is to live beneath their sway. How much of the trouble
that has occurred already in Palestine may be attributed to this cause
it is impossible to know. The increasing number of Jews in positions of
authority in England presents, however, a far greater subject for alarm.
Jews and Arabs are at any rate both Semites and may be expected to have
certain ideas in common, but to place a highly civilized Aryan race
under Semitic control is another matter. The time has come for every
Briton to ask himself whether he seriously desires to see the traditions
of his country, those great traditions of honour, integrity, and justice
which have made the name of England great, replaced by Oriental
standards. I do not say that there are no honourable and upright Jews,
but I do maintain that the spirit of fair play which is the essence of
the British character is not the characteristic of the Jewish race in
general. The complete absence of this spirit shown in the attempts of
agitators to suppress free speech during elections cannot be attributed
to English working-men--whose "sporting" instinct is highly
developed--and testifies to the alien character of the so-called Labour
movement. If England loses the spirit of fair play, she will have lost
her most priceless national heritage.

Conservatism, which has always stood for these great traditions, allows
itself to be hypnotized by the memory of Disraeli and accepts his dictum
that "the natural tendency of the Jews is to Conservatism"--hence the
advisability of placing Jews in control of its interests. The late Mr.
Hyndman saw further when he warned us that "those who are accustomed to
look upon all Jews as essentially practical and conservative, as
certain, too, to enlist on the side of the prevailing social system,
will be obliged to reconsider their conclusions."[861] The causes of
the recent _débâcle_ of the Conservative Government are still obscure,
but the fact remains that it was precisely at a moment when Conservative
organization had passed largely into Jewish hands that Conservatism met
with the most astounding disaster in the whole of its history. If the
manner in which Conservative propaganda was conducted at this moment was
an example of Jewish efficiency, it might be well to consider whether on
a future occasion the task should not be confided into the hands of
simple Britons.

_The only effectual way of combating Socialism is to show up the alien
influences behind it_. As long as the working man believes it to be the
outcome of a genuine British labour movement, he will turn a deaf ear to
all warnings and anti-Socialist propaganda will merely serve to drive
more recruits into the Socialist camp. But let him once suspect that he
is being made the tool of foreign intrigue, and all his national feeling
will assert itself. We have only to ask him whether he wants his work
taken from him by the import of alien goods, his housing accommodation
appropriated by alien immigrants, finally to make him understand who are
the people behind the scenes advocating a policy so disastrous to his
true interests, in order to gain his support. The Secret Service has
overwhelming evidence on this last point, which under a Conservative
Government might have been made public, but unseen influences in high
places have ordained its suppression. The slogan "Britain for the
Britons," that would form the strongest counterblast to the false
slogans of Socialism, has been barred from Conservative platforms and
the very word "alien" avoided lest it should offend Jewish
susceptibilities. Thus out of deference to the Jews, Conservatism allows
its most powerful weapon to rust in its armoury.

In reality these tactics avail nothing to the Conservative cause. The
great weight of Jewry will never be thrown into the scale of true
Conservatism; only in so far as Conservatism abandons its patriotic
traditions and compromises with the forces of Internationalism will it
win any considerable Jewish support. We have but to follow the
commitments on current politics in the Jewish press in order to realize
that the only standard by which the Jews judge of any political party is
the measure in which it will confer exclusive advantages on their own
race. The Jewish question, therefore, does not turn on whether the Jews
shall be accorded everywhere equal rights with the rest of mankind, but
whether they shall be placed above the law, whether they shall be
allowed to occupy everywhere a privileged position.[862] Nothing less
will satisfy them, and any attempt to oppose this claim will always be
met by them with the cry of "persecution." Further, this position of
privilege represents to a section of Jewry merely a stage on the road to
world-domination. For if, as we have seen by documentary evidence, this
plan has always existed in the past, is it likely that it has been
abandoned at the very moment which seems most propitious for its
realization? The trend of present events and the tone of the Jewish
press certainly do not warrant any such conclusion.

To sum up, then, I do not think that the Jews can be proved to provide
the sole cause of world-unrest. In order to establish this contention we
should be obliged to show the Jews to have been the authors of every
past social convulsion in the history of modern civilization, to
discover their influence behind the heretical sects of Islam, as behind
the Bavarian Illuminati and the Anarchists of Russia. In the absence of
any such conclusive evidence we must therefore recognize the existence
of other destructive forces at work in the world.

But this is not to underrate the importance of the Jewish peril.
Although the existence of an inner circle of Masonic "Elders" remains
problematical, Jewry in itself constitutes the most effectual
Freemasonry in the world. What need of initiations, or oaths, or signs,
or passwords amongst people who perfectly understand each other and are
everywhere working for the same end? Far more potent than the sign of
distress that summons Freemasons to each other's aid at moments of peril
is the call of the blood that rallies the most divergent elements in
Jewry to the defence of the Jewish cause.

The old complaint of the French merchants already quoted would thus
appear to be justified, that "the Jews are particles of quicksilver,
which at the least slant run together into a block." One must therefore
not be deceived by the fact that they often appear disunited. There may
be, and indeed is, very little unity amongst Jews, but there is immense
solidarity. A Jew named Morel, referring to the persecution of the
converted Rabbi Drach by the Jews, observes:

     What can the wisest measures of the authorities of all countries do
     against _the vast and permanent conspiracy of a people_ which, like
     a network as vast as it is strong, stretched over the whole globe,
     brings its force to bear wherever an event occurs that interests
     the name of Israelite?[863]

It is this solidarity that constitutes the real Jewish Peril and at the
same time provides the real cause of "anti-Semitism." If in a world
where all patriotism, all national traditions, and all Christian virtues
are being systematically destroyed by the doctrines of International
Socialism one race alone, a race that since time immemorial has
cherished the dream of world-power, is not only allowed but encouraged
to consolidate itself, to maintain all its national traditions, and to
fulfil all its national aspirations at the expense of other races, it is
evident that Christian civilization must be eventually obliterated. The
wave of anti-Jewish feeling that during the last few years has been
passing over this country has nothing in common with the racial hatred
that inspires the "anti-Semitism" of Germany; it is simply the answer to
a pretension that liberty-loving Britons will not admit. Those of us
who, sacrificing popularity and monetary gain, dare to speak out on this
question have no hatred in our hearts, but only love for our country. We
believe that not only our national security but our great national
traditions are at stake, and that unless England awakens in time she
will pass under alien domination and her influence as the stronghold of
Christian civilization will be lost to the world.

CONCLUSION

We have now followed the course of associations working throughout
nineteen centuries to undermine social and moral order and above all
Christian civilization. We have also seen that although on the one hand
the unholy spirit of destruction and on the other the natural spirit of
revolt against oppression have always existed independently of any
organization, it is to secret societies using and organizing these
forces that the revolutionary movement has owed its success. Further, we
have considered the possibility that behind both open and secret
subversive societies there may exist a hidden centre of direction, and
finally we have observed that at the present time many lines of
investigation reveal a connexion between these groups and the Grand
Orient, or rather with an invisible circle concealed behind that great
masonic power. At the same time this circle is clearly not French in
character since everywhere the activities of World Revolution are
directed against France and England but seldom against Germany and never
against the Jews. It would not be an exaggeration to say that no
subversive movement in the world to-day is either pro-French,
pro-British, or "anti-Semitic." We must conclude then that if one Power
controls the rest it is either the Pan-German Power, the Jewish Power or
what we can only call Illuminism.

This last hypothesis is one that deserves serious consideration. In the
light of our present knowledge it does not appear impossible that if an
inner circle of World Revolution exists it consists of a purely
International group of men whose aim is that of Weishaupt--the
destruction of the present system of society. That such an aim can be
seriously entertained is shown by the fact that it is openly proclaimed
by a whole school of writers and thinkers ranging from gentle Idealists
to ferocious Anarchists who, whilst widely differing as to methods and
the ultimate ends to be attained, are agreed on the common purpose
expressed by Rabaud de Saint-Étienne in the words: "Everything, yes,
everything must be destroyed, since everything must be re-made."

It is idle to say that so insane a project can present no danger to the
world; the fact remains that an increasing number of people regard it
with perfect equanimity. The phrase: "All civilizations have passed
away; ours will doubtless pass away likewise," is continually to be
heard on the lips of apparently sane men and women who, whether they
advocate such an eventuality or not, seem prepared to accept it in a
spirit of complete fatalism and to put up no resistance. The point they
ignore is that when civilization existed only in isolated spots on the
earth's surface it might pass away in one spot only to spring to life in
another, but now that civilization is world-wide the dream of a return to
nature and the joys of savagery conjured up by Rousseau and Weishaupt
can never be realized. Yet if civilization in a material sense cannot be
destroyed, it is none the less possible to take the soul out of it, to
reduce it to a dead and heartless machine without human feelings or
divine aspirations. The Bolsheviks continue to exist amidst telephones,
electric light, and other amenities of modern life, but they have almost
killed the soul of Russia. In this sense then civilization may pass
away, not as the civilizations of the ancient world passed away, leaving
only desert sands and crumbling ruins behind them, but vanishing
imperceptibly from beneath the outward structure of our existing
institutions. Here is the final goal of world revolution.

If, then, one inner circle exists, composed of Illuminati animated by a
purely destructive purpose it is conceivable that they might find
support in those Germans who desire to disintegrate the countries of the
Allies with a view to future conquests, and in those Jews who hope to
establish their empire on the ruins of Christian civilization--hence the
superb organization and the immense financial resources at the disposal
of the world revolutionaries. On the other hand it may be that the
hidden centre of direction consists in a circle of Jews located in the
background of the Grand Orient, or perhaps, like the early
nineteenth-century Illuminati, located nowhere but working in accord and
using both Pan-Germans and Gentile Illuminati as their tools.

On this point I think it would be dangerous at present to dogmatize. But
that the problem is capable of elucidation I have no doubt whatever. If
the Secret Services of the world had chosen to co-ordinate and make
public the facts in their possession the whole plot might long since
have been laid bare. A "Department for the Investigation of Subversive
Movements" should have had a place in every ordered government. This
might have been created by the recent Conservative Government in
England, but the same mysterious influence that protected the enemy
during the Great War has throughout prevented disclosures that would
have enlightened the country on the real nature of the peril confronting
it. In the present state of European politics the only course open to
those who would save civilization is to act independently of
governments, and form a counter-organization in each country with
unofficial bureaux of information maintaining relations with each other,
yet each retaining its national character.

As far as this country is concerned I am convinced that only a great
national movement can save us from destruction--a movement in which men
of all classes and above all of the working-class will take part.
Fascismo triumphed in Italy, because it was not, as it has been absurdly
represented, a reactionary movement, but because it was essentially
democratic and progressive, because by appealing to the noblest
instincts in human nature, to patriotism and self-sacrifice, it rallied
all elements in a disorganized and disunited nation around the standard
of a common cause.

One cannot bring about any great movement without first kindling a
sacred fire in the hearts of men; one cannot move masses of people
merely by appealing to self-interest; they must have a cause to fight
for, a cause that is not entirely their own. Socialism, whilst enlisting
a large proportion of its following by appealing to their baser
instincts, has nevertheless, by its false ideals and promises, been able
to kindle a fire in many generous hearts, and to persuade deluded
enthusiasts that they are working for the welfare of humanity. The only
way to combat Socialism is to create counter enthusiasm for a true
ideal.

Yet even Mussolini found that a purely secular ideal was not enough, and
that the spirit of religious fervour was necessary to defeat the spirit
of materialism and destruction. For behind the concrete forces of
revolution--whether Pan-German, Judaic, or Illuminist--beyond that
invisible secret circle which perhaps directs them all, is there not yet
another force, still more potent, that must be taken into account? In
looking back over the centuries at the dark episodes that have marked
the history of the human race from its earliest origins--strange and
horrible cults, waves of witchcraft, blasphemies, and desecrations--how
is it possible to ignore the existence of an Occult Power at work in the
world? Individuals, sects, or races fired with the desire of
world-domination, have provided the fighting forces of destruction, but
behind them are the veritable powers of darkness in eternal conflict
with the powers of light.

APPENDIX

JEWISH EVIDENCE ON THE TALMUD

The denunciation of the Talmud by the Jew Pfefferkorn in 1509 and the
ex-Rabbi Drach in 1844 have been quoted in the course of this book.
Graetz however, in his _History of the Jews_, quotes an earlier incident
of this kind.[864] In the thirteenth century a converted Jew and former
Talmudist Donin who, on his baptism, assumed the name of Nicholas,
presented himself before the Pope, Gregory IX, "and brought charges
against the Talmud, saying that it distorted the words of Holy Writ, and
in the Agadic portions of it there were to be found disgraceful
representations of God," that it contained many gross errors and
absurdities, further that "it was filled with abuse against the founder
of the Christian religion and the Virgin. Donin demonstrated that it was
the Talmud which prevented the Jews from accepting Christianity, and
that without it they would certainly have abandoned their state of
unbelief." Again "he stated that the Talmudical writings taught it was a
meritorious action to kill the best man among the Christians[865] ...
that it was lawful to deceive a Christian without any scruple; that it
was permitted to Jews to break a promise made on oath." These Graetz
describes as lying charges.

The Jews were accordingly ordered by the Pope to hand over all their
copies of the Talmud to the Dominicans and Franciscans for examination,
and if their judgment should corroborate the charges of Nicholas Donin,
they were to burn the volumes of the Talmud (June 9, 1239).

In France Graetz goes on to relate that "the priest-ridden and
weak-minded Louis IX"--that is to say, Saint Louis--pursued the same
course. "The Talmud was put on its trial. Four distinguished Rabbis of
North France were commanded by the King to hold a public disputation
with Nicholas, either to refute the imputations levelled against the
Talmud, or to make confession of the abuse against Christianity and the
blasphemies against God that it contained."

It is impossible to imagine a fairer decision, and the queen-mother,
Blanche de Castille, was careful to assure the first witness summoned
that if the lives of the Rabbis were in danger she would protect them
and that he was only required to answer the questions that would be
asked of him. Now, there would have been nothing simpler than for the
Rabbis to admit honestly that these offensive passages existed, that
they had been written perhaps in moments of passion in a less
enlightened age, that they recognized the indelicacy of insulting the
religion of the country in which they lived, and that therefore such
passages should henceforth be deleted. But instead of adopting this
straightforward course, which might have put an end for ever to attacks
on the book they held sacred, the Rabbis proceeded to deny the existence
of the "alleged blasphemous and immoral expressions" and to declare that
"the odious facts related in the Talmud concerning a Jesus, the son of
Pantheras, had no reference to Jesus of Nazareth, but to one of a
similar name who had lived long before him." Graetz, who admits that
this was an error and that the passages in question did relate to the
Jesus of the Christians, represents the Rabbis as being merely "misled"
on the question. But the King, who was not misled by the Rabbis, ordered
all copies of the Talmud to be burnt, and in June 1242 these were
committed to the flames.[866]

The Talmud, however, continued to exist, and it was not until 1640 that,
as we have already seen, the offending passages against Christ were
expunged by the Rabbis as a measure of expediency. Now that they have
been replaced, no further attempt is made to deny that they refer to the
founder of Christianity. As far as I am aware they are not included in
any English translation of the Talmud, but may be found in an English
version of Dr. Gustav H. Dalman's book, _Jesus Christus im Talmud_
(1891).

II

THE "PROTOCOLS" OF THE ELDERS OF ZION

Contrary to the assertions of certain writers, I have never affirmed my
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.
Part III, p. 3.

[171] Even Raynouard, the apologist of the Templars (op. cit., p. 19),
admits that, if less unjust and violent measures had been adopted, the
interest of the State and the safety of the throne might have justified
the abolition of the Order.

[172] Funck-Brentano, op. cit., p. 386.

[173] "The bourgeoisie, whenever it has conquered power, has destroyed
all feudal, patriarchal, and idyllic relations. It has pitilessly torn
asunder all the many-coloured feudal bonds which united men to their
'natural superiors,' and has left no tie twixt man and man but naked
self-interest and callous cash payment."--_The Communist Manifesto_.

[174] Eliphas Lévi, _Histoire de la Magie_, p. 273.

[175] E. J. Castle, op. cit., _A.Q.C._, Vol. XX. Part I. p. 11.

[176] Ibid., Part II. p. 24.

[177] Loiseleur, op. cit., pp. 20, 21.

[178] _Histoire de la Magie_, p. 277.

[179] Dr. F. W. Bussell, _Religious Thought and Heresy in the Middle
Ages_, p. 803.

[180] _Les Sectes et Sociétés Secrètes_, p. 85.

[181] _History of the Assassins_, p. 80.

[182] F. T. B. Clevel, _Histoire Pittoresque de la Franc-Maçonnerie_, p.
356 (1843).

[183] Loiseleur, op. cit., p. 66

[184] Ibid., p. 143.

[185] Ibid., p. 141.

[186] "Dixit sibi quod non crederet in eum, quia nichil erat, et quod
erat quidam falsus propheta, et nichil valebat; immo crederet in Deum
Celi superiorem, qui poterat salvare."--Michelet, _Procès des
Templiers_, II. 404. Cf. ibid., p. 384: "Quidem falsus propheta est;
credas solummodo in Deum Celi, et non in istum."

[187] Loiseleur, op. cit., p. 37.

[188] Raynouard, op. cit., p. 301.

[189] Wilhelm Ferdinand Wilcke, _Geschichte des Tempelherrenordens_, II,
302-12, (1827).

[190] Eliphas Lévi, _Histoire de la Magie_, p. 273.

[191] J.M. Ragon, _Cours Philosophique et Interprétatif des Initiations
anciennes et modernes_, édition sacrée à l'usage des Loges et des Maçons
SEULEMENT (5,842), p. 37. In a footnote on the same page Ragon, however,
refers to John the Baptist in this connexion.

[192] J. B. Fabré Palaprat, _Recherches historiques sur les Templiers_,
p. 31 (1835).

[193] Ibid., p. 37.

[194] Eliphas Lévi, _Histoire de la Magie_, p. 277.

[195] Eliphas Lévi, _La Science des Esprits_, pp. 26-9, 40, 41.

[196] Raynouard, op. cit., p. 281.

[197] Matter, _Histoire du Gnosticisme_, III. 330.

[198] Eliphas Lévi, _Histoire de la Magie_, p. 275.

[199] M. Grégoire, _Histoire des Sectes religieuses_. II. 407 (1828).

[200] Matter, _Histoire du Gnosticisme_, III. 323.

[201] Ibid., III. p. 120.

[202] _Jewish Encyclopædia_, article on Mandæans.

[203] Grégoire, op. cit., IV. 241.

[204] _Jewish Encyclopædia_, and Hastings' _Encyclopædia of Religion and
Ethics_, article on Mandæans.

[205] _Codex Nasaræus_, Liber Adam appellatus, trans. from the Syriac
into Latin by Matth. Norberg (1815), Vol. I. 109: "Sed, Johanne hae
ætate Hierosolymæ nato, Jordanumque deinceps legente, et baptismum
peragente, veniet Jeschu Messias, summisse se gerens, ut baptismo
Johannis baptizetur, et Johannis per sapientiam sapiat. Pervertet vero
doctrinam Johannis, et mutato Jordani baptismo, perversisque justitiæ
dictis, iniquitatem et perfidiam per mundum disseminabit."

[206] Article on the _Codex Nasaræus_ by Silvestre de Sacy in the
_Journal des Savants_ for November 1819, p. 651; cf. passage in the
Zohar, section Bereschith, folio 55.

[207] Matter, op. cit., III. 119, 120. De Sacy (op. cit., p. 654) also
attributes the _Codex Nasaræus_ to the eighth century.

[208] Matter, op. cit., III. 118.

[209] _Jewish Encyclopædia_, article on Mandæans.

[210] Loiseleur, op. cit., p. 52.

[211] Ibid., p. 51; Matter, op. cit., III. 305.

[212] Hastings' _Encyclopædia_, article on Bogomils.

[213] The Sabbatic goat is clearly of Jewish origin. Thus the Zohar
relates that "Tradition teaches us that when the Israelites evoked evil
spirits, these appeared to them under the form of he-goats and made
known to them all that they wished to learn."--Section Ahre Moth, folio
70a (de Pauly, V. 191).

[214] Eliphas Lévi, _Dogme et Rituel de la Haute Magie_, II. 209.

[215] _Some Notes on various Gnostic Sects and their Possible Influence
on Free-masonry_, by D.F. Ranking, reprinted from _A.Q.C._, Vol. XXIV.
pp. 27, 28

[216] "Their meetings were held in the most convenient spot, often on
mountains or in valleys; the only essentials were a table, a white
cloth, and a copy of the Gospel of St. John, that is, their own version
of it."--Dr. Ranking, op. cit., p. 15 (_A.Q.C._, Vol. XXIV.). Cf.
Gabriele Rossetti, _The Anti-Papal Spirit_, I. 230, where it is said
"the sacred books, and especially that of St. John, were wrested by this
sect into strange and perverted meanings."

[217] Michelet, _Histoire de France_, III. 18, 19 (1879 edition).

[218] Michelet, op. cit., p. 10. "L'élément sémitique, juif et arabe,
était fort en Languedoc." Cf. A.E. Waite, _The Secret Tradition in
Freemasonry_, I. 118: "The South of France was a centre from which went
forth much of the base occultism of Jewry as well as its theosophical
dreams."

[219] Michelet, op. cit., p. 12.

[220] Ibid., p. 15.

[221] Graetz, _History of the Jews_, III. 517.

[222] Thus Hastings' _Encyclopædia of Religion and Ethics_ omits all
reference to Satanism before 1880 and observes: "The evidence of the
existence of either Satanists or Palladists consists entirely of the
writings of a group of men in Paris." It then proceeds to devote five
columns out of the six and a half which compose the article to
describing the works of two notorious romancers, Léo Taxil and Bataille.
There is not a word of real information to be found here.

[223] Précis of Eliphas Lévi's writings by Arthur E. Waite, _The
Mysteries of Magic_, p. 215.

[224] _Jewish Encyclopædia_, article on Cabala.

[225] _Dogme et Rituel de la Haute Magie_, II. 220 (1861). It is curious
to notice that Sir James Frazer, in his vast compendium on magic, _The
Golden Bough_, never once refers to any of the higher adepts--Jews,
Rosicrucians, Satanists, etc., or to the Cabala as a source of
inspiration. The whole subject is treated as if the cult of magic were
the spontaneous outcome of primitive or peasant mentality.

[226] _Histoire de la Magie_, p. 289.

[227] Talmud, treatise Berakhoth, folio 6. The Talmud also gives
directions on the manner of guarding against occult powers and the
onslaught of disease. The tract Pesachim declares that he who stands
naked before a candle is liable to be seized with epilepsy. The same
tract also states that "a man should not go out alone on the night
following the fourth day or on the night following the Sabbath, because
an evil spirit, called Agrath, the daughter of Ma'hlath, together with
one hundred and eighty thousand other evil spirits, go forth into the
world and have the right to injure anyone they should chance to meet."

[228] Talmud, treatise Hullin, folios 143, 144.

[229] Hastings' _Encyclopædia of Religion and Ethics_, article on Jewish
Magic by M. Caster.

[230] Margaret Alice Murray, _The Witch Cult in Western Europe_, and
Jules Garinet, _Histoire de la Magie en France_, p. 163 (1818).

[231] Hastings' _Encyclopædia_, article on Jewish Magic by M. Gaster.
See the Zohar, treatise Bereschith, folio 54_b_, where it is said that
all men are visited in their sleep by female devils. "These demons never
appear under any other form but that of human beings, but they have no
hair on their heads.... In the same way as to men, male devils appear in
dreams to women, with whom they have intercourse."

[232] The Rev. Moses Margoliouth, _The History of the Jews in Great
Britain_, I. 82. The same author relates further on (p. 304) that Queen
Elizabeth's Hebrew physician Rodrigo Lopez was accused of trying to
poison her and died a victim of persecution.

[233] The Rev. Moses Margoliouth, _The History of the Jews in Great
Britain_, I. 83.

[234] Hastings' _Encyclopædia_, article on Teutonic Magic by F. Hälsig.

[235] Talmud, tract Sabbath.

[236] Hermann L. Strack, _The Jews and Human Sacrifice_, Eng. trans.,
pp. 140, 141 (1900).

[237] See pages 215 and 216 of _The Mysteries of Magic_, by A.E. Waite.

[238] See also A.S. Turberville, _Mediæval Heresy and the Inquisition_,
pp. 111-12 (1920), ending with the words: "The voluminous records of the
holy tribunal, the learned treatises of its members, are the great
repositories of the true and indisputable facts concerning the
abominable heresies of sorcery and witchcraft."

[239] _Histoire de la Magie_, p. 15.

[240] _The Mysteries of Magic_, p. 221.

[241] A.E. Waite, _The Real History of the Rosicrucians_, p. 293.

[242] _Histoire de la Magie_, p. 266.

[243] John Yarker, _The Arcane Schools_, p. 205.

[244] Drach (_De l'Harmonie entre l'Église et la Synagogue_, II. p. 30)
says that Pico della Mirandola paid a Jew 7,000 ducats for the
Cabalistic MSS. from which he drew his thesis.

[245] _Jewish Encyclopædia_, articles on Cabala and Reuchlin.

[246] Ibid., article on Cabala.

[247] The following résumé is taken from the recent reprint of the
_Fama_ and _Confessio_ brought out by the "Societas Rosicruciana in
Anglia," and printed by W. J. Parrett (Margate, 1923). The story, which,
owing to the extraordinary confusion of the text, is difficult to resume
as a coherent narrative is given in the _Fama_; the dates are given in
the _Confessio_.

[248] Incidentally Paracelsus was not born until 1493, that is to say
nine years after Christian Rosenkreutz is supposed to have died.

[249] _Nachtrag von weitern Originalschriften des Illuminatenordens_
Part II p. 148 (Munich, 1787).

[250] Mackey, _Lexicon of Freemasonry_, p. 265.

[251] Ibid., p. 150.

[252] _Jewish Encyclopædia_, article on Shabbethai Horowitz.

[253] Mirabeau, _Histoire de la Monarchie Prussienne_, V. 76.

[254] Lecouteulx de Canteleu, _Les Sectes et Sociétés Secrètes_, p. 97.

[255] Eckert, _La Franc-Maçonnerie dans sa véritable signification_, II.
48.

[256] A. E. Waite, _The Real History of the Rosicrucians_, p. 216.

[257] "_Traicté des Athéistes, Déistes, Illuminez d'Espagne et Nouveaux
Prétendus Invisibles, dits de la Confrairie de la Croix-Rosaire, élevez
depuis quelques années dans le Christianisme_," forming the second part
of the "_Histoire Générale de Progrès et Décadence de l'Héréie
Moderne_--_A la suite du Premier_" de M. Florimond de Raemond,
Conseiller du Roy, etc.

[258] See G.M. Trevelyan, _England under the Stuarts_, pp. 32, 33, and
James Howell, _Familiar Letters_ (edition of 1753), pp. 49, 435. James
Holwell was clerk to the Privy Council of Charles I.

[259] Th.-Louis Latour, _Princesses, Dames el Adventurières du Règne de
Louis XIV_, p. 278 (Eugène Figutère, Paris, 1923).

[260] Ibid., p. 297.

[261] Ibid., p. 306.

[262] _Oeuvres complètes de Voltaire_, Vol. XXI. p. 129 (1785 edition);
_Biographie Michaud_, article on Glaser.

[263] This assertion finds confirmation in the _Encyclopædia
Britannica_, article on the Rosicrucians, which states: "In no sense are
modern Rosicrucians derived from the Fraternity of the seventeenth
century."

[264] _Jewish Encyclopædia_, article on the Cabala.

[265] _A Free Mason's Answer to the Suspected Author of a Pamphlet
entitled "Jachin and Boaz," or an Authentic Key to Freemasonry_, p. 10
(1762).

[266] Quoted by R.F. Gould, _History of Freemasonry_, I. 5, 6.

[267] _Signs and Symbols of Primordial Man_, p. 1 (1910).

[268] _Ars Quatuor Coronatorum_, XXXII. Part I. p. 47.

[269] Preston's _Illustrations of Masonry_, pp. 143, 147, 153 (1804).

[270] John Yarker, _The Arcane Schools_, pp. 269, 327, 329.

[271] Published in the _Essai sur la Secte des Illuminés_ by the Marquis
de Luchet, p. 236 (1792 edition).

[272] Brother Chalmers Paton, _The Origin of Freemasonry: the 1717
Theory Exploded_, quoting ancient charges preserved in a MS. in
possession of the Lodge of Antiquity in London, written in the reign of
James II, but "supposed to be really of much more ancient date."

[273] _Ars Quatuor Coronatorum_, XXV. p. 240, paper by J.E.S. Tuckett on
_Dr. Rawlinson and the Masonic Entries in Elias Ashmole's Diary_, with
facsimile of entry in Diary which is preserved in the Bodleian Library
(Ashmole MS. 1136, fol. 19).

[274] Yarker, _The Arcane Schools_, p. 383.

[275] Preston's _Illustrations of Masonry_, p. 208 (1804).

[276] _The Origins of Freemasonry: the 1717 Theory Exploded_.

[277] The Rev. G. Oliver, _The Historical Landmarks of Freemasonry_, pp.
55, 57, 62, 318 (1845).

[278] _Signs and Symbols of Primordial Man_, p. 185 (1910).

[279] _Signs and Symbols of Primordial Man_, p. 8 (1910).

[280] Ibid., p. 7. The German Freemason Findel disagrees with both the
Roman Collegia and the Egypt theory, and, like the Abbé Grandidier,
indicates the _Steinmetzen_ of the fifteenth century as the real
progenitors of the Order: "All attempts to trace the history of
Freemasonry farther back than the Middle Ages have been ... failures,
and placing the origin of the Fraternity in the mysteries of Egypt ...
must be rejected as a wild and untenable hypothesis."--_History of
Freemasonry_ (Eng. trans.), p. 25.

[281] Dr. Oliver and Dr. Mackey thus refer to true and spurious Masonry,
the former descending from Noah, through Shem, Abraham, Isaac, Jacob,
and Moses to Solomon--hence the appellation of Noachites sometimes
applied to Freemasons--the latter from Cain and the Gymnosophists of
India to Egypt and Greece. They add that a union between the two took
place at the time of the building of the Temple of Solomon through Hiram
Abiff, who was a member of both, being by birth a Jew and artificer of
Tyre, and from this union Freemasonry descends. According to Mackey,
therefore, Jewish Masonry is the true form.--_A Lexicon of Freemasonry_,
pp. 323-5; Oliver's _Historical Landmarks of Freemasonry_, I. 60.

[282] Rev. G. Oliver, _The Historical Landmarks of Freemasonry_, pp. 55,
57 (1845).

[283] _The Jewish Encyclopaædia_ (article on Freemasonry) characterizes
the name Hiram Abifi as a misunderstanding of 2 Chron. ii. 13

[284] Clavel, _Histoire pittoresque de la Franc-Maçonnerie_, p. 340;
Matter, _Histoire du Gnosticisme_, I. 145.

[285] _Quoted_ in _A.Q.C._, XXXII. Part I. p. 36.

[286] Article on Freemasonry, giving reference to Pesik, R.V. _25a_ (ed.
Friedmann).

[287] Clavel, op. cit., 364, 365; Lecouteulx de Canteleu, _Les Sectes et
Sociétés Secrétes_, p. 120.

[288] Clavel, op. cit., p. 82.

[289] Yarker, _The Arcane Schools_, p. 257.

[290] Ibid., p. 242.

[291] "According to Prof. Marks and Prof. Hayter Lewis, the story of
Hiram Abiff is at least as old as the fourteenth century."--J.E.S.
Tuckett in _The Origin of Additional Degrees, A.Q.C._, XXXII. Part I. p.
14. It should be noted that no Mason who took part in the discussion
brought evidence to show that it dated from before this period. Cf.
_Freemasonry Before the Existence of Grand Lodges_ (1923), by Wor. Bro.
Lionel Vibert, I.C.S., p. 135, where it is suggested that the Hiramic
legend dates from an incident in one of the French building guilds in
1401.

[292] Yarker, op. cit., p. 348; Eckert, op. cit., II. 36.

[293] Eckert, op. cit., II. 28.

[294] "The Essenes, in common with other Syrian sects, possessed and
adhered to the 'true principles' of Freemasonry."--Bernard H. Springett,
_Secret Sects of Syria and the Lebanon_, p. 91.

[295] "The esoteric doctrine of the Judeo-Christian mysteries evidently
penetrated into the masonic guilds (ateliers) only with the entry of the
Templars after the destruction of their Order."--Eckert, op. cit., II.
28.

[296] _La Comtesse de Rudolstadt_, II. 185.

[297] Ragon, _Cours philosophique des Initiations_, p. 34.

[298] Mr. Sidney Klein in _Ars Quatuor Coronatorum_, XXXII. Part I. pp.
42, 43.

[299] John Yarker, _The Arcane Schools_, pp. 195, 318, 341, 342, 361.

[300] Ibid., p. 196.

[301] Official history of the Order of Scotland quoted by Bro. Fred. H.
Buckmaster in _The Royal Order of Scotland_, published at the offices of
_The Freemason_, pp. 3, 5, 7; A.E. Waite, _Encyclopædia of Freemasonry_,
II. 219; Yarker, _The Arcane Schools_, p. 330; Mackey, _Lexicon of
Freemasonry_, p. 267.

[302] Baron Westerode in the _Acta Latomorum_ (1784), quoted by Mackey,
op. cit., p. 265. Mr. Bernard H. Springett also asserts that this degree
originated in the East (_Secret Sects of Syria and the Lebanon_, p.
294).

[303] Chevalier de Bérage, _Les Plus Secrets Mystères des Hauts Grades
de la Maçonnerie dévoilés, ou le vrai Rose Croix_ (1768); Waite, _The
Secret Tradition in Freemasonry_, I. 3.

[304] In 1784 some French Freemasons wrote to their English brethren
saying: "It concerns us to know if there really exists in the island of
Mull, formerly Melrose ... in the North of Scotland, a Mount Heredom, or
if it does not exist." In reply a leading Freemason, General Rainsford,
referred them to the word [Hebrew: **] (Har Adonai), i.e. Mount of God
(_Notes on the Rainsford Papers in A.Q.C._, XXVI. 99). A more probable
explanation appears, however, to be that Heredom is a corruption of the
Hebrew word "Harodim," signifying princes or rulers.

[305] F.H. Buckmaster, _The Royal Order of Scotland_, p. 5. Lecouteulx
de Canteleu says, however, that Kilwinning had been the great
meeting-place of Masonry since 1150 (_Les Sectes et Sociétés Secrètes_,
p. 104). Eckert, op. cit., II. 33.

[306] Mackey, _Lexicon of Freemasonry_, p. 267.

[307] Clavel, op. cit., p. 90; Eckert, op. cit., II. 27.

[308] A.E. Waite, _The Secret Tradition in Freemasonry_, I. 8.

[309] "Our names of E.A., F.C., and M.M. were derived from
Scotland."--_A.Q.C._, XXXII. Part I. p. 40. Clavel, however, says that
these existed in the Roman Collegia (_Histoire pittoresque_, p. 82).

[310] _Religious Thought and Heresy in the Middle Ages_, p. 372.

[311] _The Spirit of Islam_, p. 337.

[312] _Secret Sects of Syria and the Lebanon_, p. 181 (1922).

[313] See, for example, Bouillet's _Dictionnaire Universel d'Histoire et
de Géographie_ (1860), article or Templars: "Les Francs-Maçons
prétendent se rattacher à cette secte."

[314] _Lexicon of Freemasonry_, p. 185.

[315] _Findel, Geschichte der Freimaurerei_, II. 156, 157 (1892
edition). Dr. Bussell (op. cit., p. 804), referring to Dupuy's work,
also observes: "An editor of a later edition (Brussels, 1751)
undoubtedly was a Freemason who tried to clear the indictment and
affiliate to the condemned Order the new and rapidly increasing
brotherhood of speculative deism."

[316] The Royal Order of Scotland.

[317] _Manuel des Chevaliers de l'Ordre du Temple_, p. 10 (1825
edition).

[318] Oration of Chevalier Ramsay (1737); Baron Tschoudy, _L'Étoile
Flamboyante_, I. 20 (1766).

[319] The description of the Vehmic Tribunals that follows here is
largely taken from Lombard de Langres, _Les Sociétés Secrètes en
Allemagne_ (1819), quoting original documents preserved at Dortmund.

[320] Clavel derides this early origin and says it was the
_Francs-juges_ themselves who claimed Charlemagne as their founder
(_Histoire pittoresque_, p. 357).

[321] Lecouteulx de Canteleu, _Les Sectes et Sociétés Secrètes_, p. 100.

[322] According to Walter Scott's account of the Vehmgerichts in _Anne
of Geierstein_, the initiate was warned that the secrets confided to him
were "neither to be spoken aloud nor whispered, to be told in words or
written in characters, to be carved or to be painted, or to be otherwise
communicated, either directly or by parable and emblem." This formula,
if accurate, would establish a further point of resemblance.

[323] Lombard de Langres, _Les Sociétés Secrètes en Allemagne_, p. 341
(1819); Lecouteulx de Canteleu, _Les Sectes et Sociétès Secrètes_, p.
99.

[324] A. le Plongeon, _Sacred Mysteries among the Mayas and the Quichas_
(1886).

[325] Findel, _History of Freemasonry_ (Eng. trans., 1866), pp. 131,
132.

[326] John Yarker, _The Arcane Schools_, p. 216, 431.

[327] _Lexicon of Freemasonry_, p. 298.

[328] Waite, _The Real History of the Rosicrucians_, p. 403.

[329] Ibid., p. 283.

[330] Yarker, _The Arcane Schools_, p. 430.

[331] "Yarker pronounces Elias Ashmole to have been circa 1686 'the
leading spirit, both in Craft Masonry and in Rosicrucianism,' and is of
opinion that his diary establishes the fact 'that both societies fell
into decay together in 1682.' He adds: 'It is evident therefore that the
Rosicrucians ... found the operative Guild conveniently ready to their
hand, and grafted upon it their own mysteries ... also, from this time
Rosicrucianism disappears and Freemasonry springs into life with all the
possessions of the former.' "--_Speculative Freemasonry, an Historical
Lecture_, delivered March 31, 1883, p. 9; quoted by Gould, _History of
Freemasonry_, II. 138.

[332] _L'Antisémitisme_, p. 339.

[333] _Jewish Encyclopædia_, articles on Leon and Manasseh ben Israel.

[334] Article on "Anglo-Jewish Coats-of-arms" by Lucien Wolf in
_Transactions of the Jewish Historical Society_, Vol. II. p. 157.

[335] _Transactions of the Jewish Historical Society of England_, Vol.
II. p. 156. A picture of Templo forms the frontispiece of this volume,
and a reproduction of the coat-of-arms of Grand Lodge is given opposite
to p. 156.

[336] Zohar, section Jethro, folio 70_b_ (de Pauly's trans., Vol. III.
311).

[337] The Cabalistic interpretation of the Mercaba will be found in the
Zohar, section Bereschith, folio 18_b_ (de Pauly's trans., Vol. I. p.
115).

[338] "By figure of a man is always meant that of the male and female
together."--Ibid., p. 116.

[339] _Histoire de la Monarchie Prussienne_, VI. 76.

[340] Lecouteulx de Canteleu, op. cit., p. 105.

[341] Ibid., p. 106; Lombard de Langres, _Les Sociétés Secrètes en
Allemagne_, p. 67.

[342] Monsignor George F. Dillon, _The War of Anti-Christ with the
Church and Christian Civilization_, p. 24 (1885).

[343] Brother Chalmers I. Paton, _The Origin of Freemasonry: the 1717
Theory Exploded_, p. 34.

[344] Lecouteulx de Canteleu, op. cit., p. 107; Robison's _Proofs of a
Conspiracy_, p. 27; Dillon, op. cit, p. 24; Mackey, _Lexicon of
Freemasonry_, p. 148.

[345] Preston's _Illustrations of Masonry_, p. 209 (1804); Anderson's
_New Book of Constitutions_ (1738).

[346] _Ars Quatuor Coronatorum_, XXV. p. 31. See account of some of
these convivial masonic societies in this paper entitled "An Apollinaric
Summons."

[347] _Religious Thought and Heresy in the Middle Ages_, p. 373. A "Past
Grand Master," in an article entitled "The Crisis in Freemasonry," in
the _English Review_ for August 1922, takes the same view. "It is true
... that the Craft Lodges in England were originally Hanoverian clubs,
as the Scottish lodges were Jacobite clubs."

[348] Dr. Anderson, a native of Aberdeen and at this period minister of
the Presbyterian Church in Swallow Street, and Dr. Desaguliers, of
French Protestant descent, who had taken holy orders in England and in
this same year of 1717 lectured before George I, who rewarded him with a
benefice in Norfolk (_Dictionary of National Biography_, articles on
James Anderson and John Theophilus Desaguliers).

[349] _The Free Mason's Vindication, being an answer to a scandalous
libel entitled (sic) The Grand Mystery of the Free Masons discover'd_,
etc. (Dublin, 1725). It is curious that this reply is to be found in the
British Museum (Press mark 8145, h. I. 44), but not the book itself. Yet
Mr. Waite thinks it sufficiently important to include in a "Chronology
of the Order," in his _Encyclopædia of Freemasonry_, I. 335.

[350] _Gentleman's Magazine_ for April 1737.

[351] Dates given in _A.Q.C._, XXXII. Part I. pp. 11, 12, and Deschamps,
_Les Sociétés Secrétes et la Société_, III. 29. The writer of the paper
in _A.Q.C._ appears not to recognize the authorship of the second work
_L'Ordre des Francs-Maçons trahi_; but on p. xxix of this book the
signature of Abbé Pérau appears in the masonic cypher of the period
derived from the masonic word LUX. This cypher is, of course, now well
known. It will be found on p. 73 of Clavel's _Histoire pittoresque_.

[352] The British Museum possesses no earlier edition of this work than
that of 1797, but the first edition must have appeared at least
thirty-five years earlier, as _A Free Mason's Answer to the suspected
Author of ... Jachin and Boaz_, of which a copy may be found in the
British Museum (Press mark 112, d. 41), is dated 1762. This book bears
on the title-page the following quotation from Shakespeare:

    "Oh, that Heaven would put in every honest Hand a Whip
    to lash the Rascal naked through the World."

[353] The author of _Jachin and Boaz_ says in the 1797 edition that in
reply to this work he has received "several anonymous Letters,
containing the lowest Abuse and scurrilous Invectives; nay some have
proceeded so far as to threaten his Person. He requests the Favour of
all enraged Brethren, who shall chuse to display their Talents for the
future, that they will be so kind as to pay the Postage of their Letters
for there can be no Reason why he should put up with their ill Treatment
and pay the Piper into the Bargain. Surely there must be something in
this Book very extraordinary; a something they cannot digest, thus to
excite the Wrath and Ire of these hot-brained Mason-bit Gentry." One
letter he has received calls him "a Scandalous Stinking Pow Catt (sic)."

[354] _A.Q.C._, XXXII. Part I. p. 34.

[355] Ibid.

[356] Ibid., p. 15. Mackey also thinks that R.A. was introduced in 1740,
but that before that date it formed part of the Master's degree
(_Lexicon of Freemasonry_, p. 299).

[357] Yarker, _The Arcane Schools_, p. 437.

[358] Review by Yarker of Mr. A. E. Waite's book _The Secret Tradition
in Freemasonry_ in _The Equinox_, Vol. I. No. 7, p. 414.

[359] _Encyclopædia of Freemasonry_, II. 56.

[360] _A.Q.C._, Vol. XXXII, Part I. p. 23.

[361] Correspondence on Lord Derwentwater in _Morning Post_ for
September 15, 1922. Mr. Waite (_The Secret Tradition in Freemasonry_, I.
113) wrongly gives the name of Lord Derwentwater as John Radcliffe and
in his _Encyclopædia of Freemasonry_ as James Radcliffe. But James was
the name of the third Earl, beheaded in 1716.

[362] Gould, op. cit. III. 138. "The founders were all of them
Britons."--_A.Q.C._, XXXII. Part I. p. 6.

[363] "If we turn to our English engraved lists we find that whatever
Lodge (or Lodges) may have existed in Paris in 1725 must have been
unchartered, for the first French Lodge on our roll is on the list for
1730-32.... It would appear probable ... that Derwentwater's Lodge ...
was an informal Lodge and did not petition for a warrant till
1732."--Gould, _History of Freemasonry_, III. 138.

[364] John Yarker, _The Arcane Schools_, p. 462.

[365] Gautier de Sibert, _Histoire des Ordres Royaux,
Hospitaliers-Militaires de Notre-Dame du Carmel et de Saint-Lazare de
Jérusalem_, Vol. II. p. 193 (Paris, 1772).

[366] This oration has been published several times and has been
variously attributed to Ramsay and the Duc d'Antin. The author of a
paper in _A.Q.C._, XXXII. Part I., says on p. 7: "Whether Ramsay
delivered his speech or not is doubtful, but it is certain that he wrote
it. It was printed in an obscure and obscene Paris paper called the
_Almanach des Cocus_ for 1741 and is there said to have been
'pronounced' by 'Monsieur de R--Grand Orateur de l'Ordre.' It was again
printed in 1742 by Bro. De la Tierce in his _Histoire, Obligations et
Statuts, etc.,..._ and De la Tierce says that it was 'prononcé par le
Grand Maître des Francs-Maçons de France' in the year 1740.... A. G.
Jouast (_Histoire du G.O._, 1865) says the Oration was delivered at the
Installation of the Duc d'Antin as G.M. on 24th June, 1738, and the same
authority states that it was first printed at the Hague in 1738, bound
up with some poems attributed to Voltaire, and some licentious tales by
Piron.... Bro. Gould remarks: 'If such a work really existed at that
date, it was probably the original of the "_Lettre philosophique par M.
de V---- _, _avec plusieurs piéces galantes_," London, 1757.'" Mr. Gould
has, however, provided very good evidence that Ramsay was the author of
the oration by Daruty's discovery of the letter to Cardinal Fleury,
which together with the oration itself (translated from De la Tierce's
version) he reproduces in his _History of Freemasonry_, Vol. III. p. 84.

[367] _A.Q.C., XXII_. Part I. p. 10.

[368] _Les plus secrets mystères des Hants Grades de la Maçonnerie
dévoilés, ou le vrai Rose-Croix._ A Jerusalem. M.DCC.LXVII. (_A.Q.C._,
Vol. XXXII. Part I. p. 13, refers, however, to an edition of 1747).

[369] As Godefroi de Bouillon died in 1100, I conclude his name to have
been introduced here in error by de Bérage or the date of 1330 to have
been a misprint.

[370] Dr. Mackey confirms this assertion, _Lexicon of Freemasonry_, p.
304.

[371] _Étoile Flamboyante_, I. pp. 18-20.

[372] The same theory that Freemasonry originated in Palestine as a
system of protection for the Christian faith is given almost verbatim in
the instructions to the candidate for initiation into the degree of
"Prince of the Royal Secret" published in _Monitor of Freemasonry_
(Chicago, 1860), where it is added that "the brethren assembled round
the tomb of Hiram, is a representation of the disciples lamenting the
death of Christ on the Cross." Weishaupt, founder of the
eighteenth-century Illuminati, also showed--although in a spirit of
mockery--how easily the legend of Hiram could be interpreted in this
manner, and suggested that at the periods when the Christians were
persecuted they enveloped their doctrines in secrecy and symbolism.
"That was necessary in times and places where the Christians lived
amongst the heathens, for example in the East at the time of the
Crusades."--_Nachtrag zur Originalschriften_, Part II. p. 123.

[373] _Étoile Flamboyante_, pp. 24-9.

[374] Gould, _History of Freemasonry_, III. 92.

[375] Mackey's _Lexicon of Freemasonry_, p. 267.

[376] Oliver's _Landmarks of Freemasonry_, II. 81, note 35.

[377] _Lexicon of Freemasonry_, p. 270.

[378] Clavel, _Histoire pittoresque de la Franc-Maçonnerie_, p. 166.

[379] _A.Q.C._, XXXII. Part 1. p. 17.

[380] _The Royal Order of Scotland_, by Bro. Fred. H. Buckmaster, p. 3

[381] _Histoire de la Vie et des Ouvrages de Messire François de
Salignac de la Mothe-Fenélon, archevêque de Cambrai_, pp. 105, 149
(1727).

[382] J.M. Ragon, _Ordre Chapitral, Nouveau Grade de Rose-Croix_, p. 35.

[383] The identity of Lord Harnouester has remained a mystery. It has
been suggested that Harnouester is only a French attempt to spell
Derwentwater, and therefore that the two Grand Masters referred to were
one and the same person.

[384] In 1786 the seventh and eighth degrees were transposed, the
eleventh became Sublime Knight Elect, the twentieth Grand Master of all
Symbolic, the twenty-first Noachite or Prussian Knight, the twenty-third
Chief of the Tabernacle, the twenty-fourth Prince of the Tabernacle, the
twenty-fifth Knight of the Brazen Serpent. The thirteenth is now known
as the Royal Arch of Enoch and must not be confounded with the Royal
Arch, which is the complement of the third degree. The fourteenth is now
the Scotch Knight of Perfection, the fifteenth Knight of the Sword or of
the East, and the twentieth is Venerable Grand Master.

[385] _History of Freemasonry_, III. 93. Thory gives the date of the
Kadosch degree as 1743, which seems correct.

[386] Zohar, section Bereschith, folio 18b.

[387] _A.Q.C._, XXVI: "Templar Legends in Freemasonry."

[388] "This degree is intimately connected with the ancient order of the
Knights Templars, a history of whose destruction, by the united efiorts
of Philip, King of France, and Pope Clement V, forms a part of the
instructions given to the candidate. The dress of the Knights is black,
as an emblem of mourning for the extinction of the Knights Templars, and
the death of Jacques du Molay, their last Grand Master...."--Mackey,
_Lexicon of Freemasonry_, p. 172.

[389] Mr. J.E.S. Tuckett, in the paper before mentioned, quotes the
Articles of Union of 1813, in which it is said that "pure ancient
Masonry consists of three degrees and no more," and goes on to observe
that: "According to this view those other Degrees (which for convenience
may be called Additional Degrees) are not real Masonry at all, but an
extraneous and spontaneous growth springing up around the 'Craft'
proper, later in date, and mostly foreign, i.e. non-British in origin,
and the existence of _any_ such degrees is by some writers condemned as
a contamination of the 'pure Ancient Freemasonry' of our
forefathers."--_A.Q.C._, XXXII. Part I. p. 5.

[390] J. J. Mounier, _De l'Influence attribuée aux Philosophes, aux
Francs-Maçons et aux Illuminés sur la Révolution Française_, p. 148
(1822). See also letter from the Duke of Northumberland at Alnwick to
General Rainsford dated January 19, 1799, defending Barruel from the
charge of attacking Masonry and pointing out that he only indicated the
upper degrees, _A.Q.C._, XXVI, p. 112.

[391] Em. Rebold, _Histoire des Trots Grandes Loges de Francs-Maçons en
France_, pp. 9, 10 (1864).

[392] _A.Q.C._, XXXII. Part I. 21.

[393] _A.Q.C._, XXXII. Part I. 22. It is curious that in this discussion
by members of the Quatuor Coronati Lodge the influence of the Templars,
which provides the only key to the situation, is almost entirely
ignored.

[394] Yarker, _The Arcane Schools_, pp. 479-82.

[395] Mackey, _Lexicon of Freemasonry_, p. 119.

[396] _Martines de Pasqually_, par Papus, président du Suprême Conseil
de l'Ordre Martiniste, p. 144 (1895). Papus is the pseudonym of Dr.
Gérard Encausse.

[397] Gould, _History of Freemasonry_, III. 241.

[398] See the very important article on this question that appeared in
_The National Review_ for February 1923, showing that Carlyle was
assisted gratuitously throughout his work by a German Jew named Joseph
Neuberg and was supplied with information and finally decorated by the
Prussian Government.

[399] Executed in 1746 as a partisan of the Stuarts.

[400] Gould, op. cit., Vol. III. pp. 101, 110; _A.Q.C._, Vol. XXXII.
Part I. p. 31.

[401] A. E. Waite, _The Secret Tradition in Freemasonry_, I. 296, 370,
415.

[402] Clavel (_Histoire pittoresque de la Franc-Maçonnerie_, p. 185)
says it was afterwards discovered that "the Pretender, far from having
made de Hundt a Templar, on the contrary was made a Templar by him." But
other authorities deny that Prince Charles Edward was initiated even
into Freemasonry.

[403] Lecouteulx de Canteleu, _Les Sectes et Societes Secrètes_, p. 242;
Clavel, op. cit., p. 184.

[404] Gould, op. cit., III. 100.

[405] Ibid., III. 99, 103; Waite, _Secret Tradition in Freemasonry_, I.
289: "The Rite of the Stricte Observance was the first masonic system
which claimed to derive its authority from Unknown Superiors,
irresponsible themselves but claiming absolute jurisdiction and
obedience without question."

[406] _Histoire de la Monarchie Prussienne_, V. 61 (1788).

[407] _Les Sectes et Sociétés Secrètes_, p. 246.

[408] Gould, op. cit., III. 102. Waite (_Encyclopædia of Freemasonry_,
II. 23) says Johnson was "in reality named Leucht, an Englishman by his
claim--who did not know English and is believed to have been a Jew."

[409] Mackey, op. cit., p. 331.

[410] Gould, _History of Freemasonry_, III. 93; _A.Q.C._, XXXII. Part I.
p. 24.

[411] _Lévitikon_, p. 8 (1831); Fabré Palaprat, _Recherches historiques
sur les Templiers_, p. 28 (1835)

[412] M. Grégoire, _Histoire des Sectes Religieuses_, II. 401. Findel
says that very soon after Frederick's return home from Brunswick "a
lodge was secretly organized in the castle of Rheinsberg" (_History of
Freemasonry_, Eng. trans., p. 252). This lodge would appear then to have
been a Templar, not a Masonic Lodge.

[413] Oliver, _Historical Landmarks in Freemasonry_, II. 110

[414] Findel, _History of Freemasonry_ (Eng. trans.), p. 290.

[415] On this point see _inter alia_ Mackey, _Lexicon of Freemasonry_,
pp. 91, 328. In England and in the Grand Orient of France most of the
upper degrees have fallen into disuse, and this rite, known in England
as the Ancient and Accepted Rite and in France as the Scottish Rite,
consists of five degrees only in addition to the three Craft degrees
(known as Blue Masonry), which form the basis of all masonic rites.
These five degrees are the eighteenth Rose-Croix, the thirtieth Kniqht
Kadosch, and the thirty-first to the thirty-third. The English
Freemason, on being admitted to the upper degrees, therefore advances at
one bound from the third degree of Master Mason to the eighteenth degree
of Rose-Croix, which thus forms the first of the upper degrees. The
intermediate degrees are, however, still worked in America.

[416] _Scottish Rite of Freemasonry: the Constitutions and Regulations
of_ 1762, by Albert Pike, Sovereign Grand Commander of the Supreme
Council of the Thirty-third Degree for the Southern Jurisdiction of the
United States, p. 138 (A.M. 5632).

[417] RO. State Papers, Foreign, France, Vol. 243, Jan. 2 and Feb. 19,
1752.

[418] John Morley, _Diderot and the Encyclopædists_, Vol. I. pp. 123-47
(1886).

[419] Gould, op. cit., III. 87. Mr. Gould naïvely adds in a footnote to
this passage: "The proposed Dictionary is a curious crux--- is it
possible that the Royal Society may have formed some such idea?" The
beginning already made in London was of course the _Cyclopædia_ of
Chambers, published in 1728, and Chambers, who in the following year was
made a Fellow of the Royal Society, if not himself a Mason numbered many
prominent Masons amongst his friends, including the globe-maker Senex to
whom he had been apprenticed and who published Anderson's
_Constitutions_ in 1723. (See _A.Q.C._, XXXII. Part I. p. 18.)

[420] Papus, _Martines de Pasqually_, p. 146 (1895).

[421] Evidently a reference to the seven liberal arts and sciences
enumerated in the Fellow Craft's degree--Grammar, Rhetoric, Logic,
Arithmetic, Geometry, Music, and Astronomy.

[422] In 1767 Voltaire writes to Frederick asking him to have certain
books printed in Berlin and circulated in Europe "at a low price which
will facilitate the sales." To this Frederick replies: "You can make use
of my printers according to your desires," etc. (letter of May 5, 1767).
I have referred elsewhere to the libels against Marie Antoinette
circulated by Frederick's agents in France. See my _French Revolution_,
pp. 27, 183.

[423] Eliphas Lévi, _Histoire de la Magie, p_ 407. The rôle of
Freemasonry in preparing the Revolution habitually denied by the
conspiracy of history is nevertheless clearly recognized in masonic
circles--applauded by those of France, deplored by those of England and
America. An American manual in my possession contains the following
passage: "The Masons ... (it is now well settled by history) _originated
the Revolution_ with the infamous Duke of Orleans at their head."--_A
Ritual and Illustrations of Freemasonry_, p. 31 note.

[424] Papus, _Martines de Pasqually, p_. 150.

[425] Benjamin Fabre, _Eques a Capite Galeato_, p. 88.

[426] _Souvenirs du Baron de Gleichen_, p. 151.

[427] Henri Martin, _Histoire de France_, XVI. 529.

[428] Heckethorn, _Secret Societies_, I. 218; Waite, _Secret Tradition_,
II. 155, 156.

[429] "The ceremonial magic of Pasqually followed that type which I
connect with the debased Kabbalism of Jewry."--A. E. Waite, _The Secret
Tradition in Freemasonry_, II. 175.

[430] An eighteenth-century manuscript of _Les vrais clavicules du roi
Salomon_, translated from the Hebrew, was sold in Paris in 1921.

[431] Mackev, _Lexicon of Freemasonry_, p. 156

[432] A.E. Waite, _The Doctrine and Literature of the Kabbalah_, p. 369.
Ragon elsewhere gives an account of the philosophical degree of the
Rose-Croix, in which the sacred formula I.N.R.I., which plays an
important part in the Christian form of this degree, is interpreted to
mean Igne Natura Renovatur Integra--Nature is renewed by fire.--_Novueau
Grade de Rose Croix_, p 69. Mackev gives this as an alternative
interpretation of the Rosicrucians.--_Lexicon of Freemasonry_, p. 150.

[433] Ragon, _Mafonnerie Occulte_, p. 91.

[434] Gustave Bord, _La Franc-Maçonnerie en Francs, des Origines à_
1815, p. 212 (1908).

[435] Letter from General Rainsford of October 1782, quoted in
_Transactions of the Jewish Historical Society_, Vol. VIII. p. 125.

[436] De Luchet (_Essai sur la Sects des Illuminés_, p. 212) refers to
the following works in connexion with the Order:

     1. _Nouvelles authentiques des Chevaliers et Frères Initiés
        d'Asie_.

     2. _Reçoit-on, peut-on recevoir les Juifs parmi les Franc-Maçons_?

     3. _Nouvelles authentiques de l'Asie_, by Frederick de Bascamp,
        nommé Lazapolski (1787).

Wolfstieg, in his _Bibliograpkie der Freimaurischer Literatur_, Vol. II.
p. 283, gives Friedrich Münter as the author of the first of the above,
and also mentions amongst others a work by Gustave Brabée, _Die
Asiatischen Brüder in Berlin und Wien_. But none of these are to be
found in the British Museum, nor is the book of Rolling (published in
1787), which gives away the secrets of the sect.

[437] Books in Wolfstieg's list refer to the Order as "the only true and
genuine Freemasonry" (die einzige wahre und echte Freimaurerei).

[438] Clavel, _Histoire pittoresque_, etc., p. 167.

[439] The Baron de Gleichen, in describing the "Convulsionists," says
that young women allowed themselves to be crucified, sometimes head
downwards, at these meetings of the fanatics. He himself saw one nailed
to the floor and her tongue cut with a razor. (_Souvenirs da Baron de
Gleichen_, p. 185.)

[440] Barruel, _Mémoires sur le Jacobinisme_, IV. 263.

[441] _Franciscus, Eques a Capite Galeato_, published by Benjamin Fabre
with preface by Copin Albancelli. A paper on this book appears in _Ars
Quatuor Coronatorum_, Vol. XXX. Part II. The author, Mr. J. E. S.
Tuckett, describes it as a book of extraordinary interest to Freemasons.
Without sharing Mr. Tuckett's admiration for the members of the Rit
Primitif, I agree with him that M. Fabre attributes to them too much
guile and fails to substantiate his charge of revolutionary designs.
They appear to have been the perfectly honourable dupes of subtler
brains. Incidentally Mr. Tuckett erroneously gives the real name of
"Eques a Capite Galeato" as Chefdebien d'Armand; it should be
d'Armisson.

[442] De Luchet, _Essai sur la Secte des Illuminés_, p. 208. Gould, op.
cit., III. 116.

[443] It is amusing to note that Mr. Waite confuses him with the
rightful bearer of the name, Claude Louis, Comte de Saint-Germain,
Minister of War under Louis XVI, for in _The Secret Tradition in
Freemasonry_, Vol. II., a picture of the real Count is appended to a
description of the adventurer.

[444] _Biographic Michaud_, article on Saint-Germain.

[445] _Souvenirs de la Marquise de Créquy_, III. 65. Francois Bournand
(_Histoire de la Franc-Maçonnerie_, p. 106) confirms this story: "The
man who called himself the Comte de Saint-Germain was in reality only
the son of an Alsatian Jew named Wolf."

[446] _Nouvelle Biographie Générale_, article on Saint-Germain.

[447] Frederick Búlau, _Geheime Geschichten und ràthselhafte Menschen_,
I. 311 (1850); Eckert, _La Franc-Maçonnene dans sa véritable
signification_, II. 80, quoting Lening's _Encyclopédie des
Franc-Mafons_.

[448] Lecouteulx de Canteleu, op. cit., pp. 171, 172.

[449] Clavel, _Histoire pittoresque_, p. 175.

[450] Ibid., p. 175.

[451] Figuier, _Histoire du Merveilleux_, IV. 9-11 (1860).

[452] Mounier, _De l'influence attribuée_, etc., p. 140.

[453] Benjamin Fabre, _Franciscus eques a Capite Galeato_, p. 24.

[454] De Luchet, _Essai sur la Secte des Illuminés_ (1792 edition), p.
234.

[455] _L'Antisémitisme_, p. 335.

[456] Ibid., p. 328.

[457] Article by Mr. Lucien Wolf, "The First English Jew," in
_Transactions of the Jewish Historical Society of England_, Vol. II. p.
18. On this question see also the pamphlets by Mr. Lucien Wolf:
_Crypto-Jews under the Commonwealth_ (1894), Cromwell's _Jewish
Intelligencers_ (1891), and _Manasseh ben Israel's Mission to Oliver
Cromwell_ (1901), also articles on Cromwell, Carvajal, and Manasseh ben
Israel in the _Jewish Encyclopædia_.

[458] Lucien Wolf, "The First English Jew," in _Transactions of the
Jewish Historical Society of England_, II. 20.

[459] Tovey, _Anglia Judaica_, p. 275.

[460] The _Jewish Encyclopædia_, in its article on Manasseh ben Israel,
says: "He was full of cabalistic opinions, though he was careful not to
expound them in those of his works that were written in modern languages
and intended to be read by Gentiles." In its article on "Magic" the
_Jewish Encyclopædia_ refers to the "Nishmat Hayyim," a work by Manasseh
ben Israel which "is filled with superstition and magic" and adds that
"many Christian scholars were deluded."

[461] Tovey, _Anglia Judaica_, p. 259; Margoliouth, _History of the Jews
in England_, II. 3.

[462] Mirabeau (_Sur la Réforme politique des Juifs_, 1787) thinks they
may not have been allowed to return unconditionally until 1664. It was
certainly at this date that they were formally granted free permission
to live in England and practice their religion (Margoliouth, op. cit.,
II. 26).

[463] Margohouth, op cit., II 43.

[464] _The Digger Movement in the Days of the Commonwealth_, by Lewis H.
Berens, pp. 36, 74, 76, 98, 141 (1906).

[465] Claudio Jannet, _Les Précurseurs de la Franc-Maçonnerie_, p. 47
(1187).

[466] _Harmsworth Encyclopædia_, article on Jews.

[467] _Diary of Samuel Pepys_, date of February 19, 1666

[468] _Jewish Encyclopædia_, article on Shabbethai Zebi B. Mordecai.

[469] Henry Hart Milman, _History of the Jews_ (Everyman's Library),
Vol. II. p. 445.

[470] _Jewish Encyclopædia_, article on Ba'al Shem Tob.

[471] Milman, op. cit, II. 446.

[472] _Jewish Encyclopædia_, article on Heilprin, Joel Ben Uri.

[473] Heckethorn, _Secret Societies_, I. 87.

[474] _Jewish Encyclopædia_, article on Jacob Frank.

[475] _Jewish Encyclopædia_, article on Jacob Frank.

[476] Ibid.

[477] Milraan, op. cit., II. 447.

[478] _Jewish Encyclopædia_, article on Jacob Frank.

[479] Ibid.

[480] Ibid.: Heckethorn. _Secret Societies_, I. 87.

[481] Milman, op. cit., II. 448. Cf. description of pomp displayed by
another member of the oppressed race named Fränkel, who appeared at a
parade of Jewry at Prague in 1741 in a carriage drawn by six horses and
surrounded by footmen and horseguards.--_Jewish Encyclopædia_, article
on Fränkel, Simon Wolf.

[482] _Jewish Encyclopedia_, article on Falk, of whom a good portrait by
Copley is given. On Falk see also _Ars Quatuor Coronatorum_, Vol. XXVI.
Part I. pp. 98-105, and Vol. XXX. Part II; _Transactions of the Jewish
Historical Society_, Vol. V. p. 148, article on "The Ba'al Shem of
London," by the Rev. Dr. H. Adler, Chief Rabbi, and Vol. VIII, "Notes on
some Contemporary References to Dr. Falk, the Ba'al Shem of London, in
the Rainsford MSS. at the British Museum," by Gordon P.G. Hills. The
following pages are taken entirely from these sources.

[483] Falk does not appear to have brought good fortune to the Goldsmid
family, for Margoliouth in a passage which evidently relates to Falk
says that, according to Jewish legend, the suicide of Abraham Goldsmid
and his brother was attributed to the following cause: "A Ba'al Shem, an
operative Cabalist, in other words a thaumaturgos and prophet, used to
live with the father of the Goldsmids. On his death-bed he summoned the
patriarch Goldsmid, and delivered into his hands a box, which he
strictly enjoined should not be opened till a tertain period which the
Ba'al Shem specified, and in case of disobedience a torrent of fearful
calamities would overwhelm the Goldsmids. The patriarch's curiosity was
not aroused for some time; but in a few years after the Ba'al Shem's
death, Goldsmid, the aged, half sceptic, half curious, forced open the
fatal box, and then the Goldsmids began to learn what it was to
disbelieve the words of a Ba'al Shem."--Margoliouth, _History of the
Jews_, II. 144.

[484] _Transactions of the Jewish Historical Society_, V. 162.

[485] Benjamin Fabre, _Eques a Capite Galeato_, p. 84.

[486] Benjamin Fabre, op cit., pp. 88, 90, 98, 110.

[487] Clavel, _Histoire pittoresque_, pp. 188, 390; Robison's _Proofs of
a Conspiracy_, p. 77.

[488] _The Royal Masonic Cyclopædia_ describes both _Nathan der Weise_
and _Ernst und Falk_ as prominent works on Masonry.

[489] There is, however, the possibility that Lessing may have had in
mind another Falk living at the same period; this was "John Frederick
Falk, born at Hamburg of Jewish parents, reported to have been head of a
Cabalistic College in London and to have died about 1824" (_Tranactions
of the Jewish Historical Society_, VIII. 128). But in view of the part
which the correspondence of Savalette de Langes shows the Ba'al Shem of
London to have played in the background of Freemasonry, it seems more
probable that he was the Falk in question. At any rate, both were Jews
and Cabalists.

[490] Who can this have been?

[491] The Duchesse de Gontaut relates in her _Mémoires_ that the Due
d'Orléans was one day driving through the forest of Fontainebleau when a
man, half clothed and with a demented air, sprang towards the carriage,
grimacing horribly. The Duke's suite, taking him for a madman, would
have kept him at bay, but the Duke, at that moment awaking from sleep,
unbuttoned his shirt and showed his assailant an iron ring suspended
round his neck. At this sight the man took to his heels and disappeared
into the wood. The mystery of this incident was never elucidated, and
the Duke, when questioned on the matter, would offer no explanation.
Could this ring have been Falk's talisman?

[492] Margoliouth, op. cit., II. 121-4. See also _Life of Lord George
Gordon_ by Robert Watson (1795), pp. 71, 72.

[493] Friedrich Bülau, _Geheime Geschichten und räthselhafte Menschen_,
I. 325 (1850). _The Public Advertiser_, Aug. 22, 24, 1786.

[494] Barruel, Vol. III. p. xi., quoting Gaultier.

[495] Silvestre de Sacy, "Mémoires sur la Dynastie des Assassins," in
_Mémoires de l'Institut Royal de France_, Vol. IV. (1818).

[496] _History of Freemasonry_, III. 121.

[497] _Mémoires sur le Jacobinisme_ (edition of 1819), Vol. III. p. 9.

[498] Ibid., III. 55, 56.

[499] _Essat sur la Secte des llluminés_, pp. 28-39.