Chapter XXI: Appendix: I

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.