Неста Вебстер, Тайные общества и Подрывные движения, Список литературы (1-436)

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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 59b (De Pauly, III. 265).
47. Zohar, Toldoth Noah, folio 69a (De Pauly, I. 408).
48. Zohar, treatise Beschalah, folio 48a (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 54b, 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 70b (de Pauly's trans., Vol. III. 311).
337. The Cabalistic interpretation of the Mercaba will be found in the Zohar, section Bereschith, folio 18b (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:
Nouvelles authentiques des Chevaliers et Frères Initiés d'Asie.
Reçoit-on, peut-on recevoir les Juifs parmi les Franc-Maçons?
Nouvelles authentiques de l'Asie, by Frederick de Bascamp, nommé Lazapolski (1787).
Wolfstieg, in his Bibliograpkie der Freimaurischer Ltteratur, 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.