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:

1. Nouvelles authentiques des Chevaliers et Frères Initiés d'Asie.

2. Reçoit-on, peut-on recevoir les Juifs parmi les Franc-Maçons?

3. Nouvelles authentiques de l'Asie, by Frederick de Bascamp, nommé Lazapolski (1787).

Wolfstieg, in his Bibliograpkie der Freimaurischer 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.

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

438. Clavel, Histoire pittoresque, etc., p. 167.

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

440. Barruel, Mémoires sur le Jacobinisme, IV. 263.

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

442. De Luchet, Essai sur la Secte des Illuminés, p. 208. Gould, op. cit., III. 116.

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

444. Biographic Michaud, article on Saint-Germain.

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

446. Nouvelle Biographie Générale, article on Saint-Germain.

447. Frederick Bülau, Geheime Geschichten und ràthselhafte Menschen, I. 311 (1850); Eckert, La Franc-Maçonnene dans sa véritable signification, II. 80, quoting Lening's Encyclopédie des Franc-Mafons.

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

449. Clavel, Histoire pittoresque, p. 175.

450. Ibid., p. 175.

451. Figuier, Histoire du Merveilleux, IV. 9-11 (1860).

452. Mounier, De l'influence attribuée, etc., p. 140.

453. Benjamin Fabre, Franciscus eques a Capite Galeato, p. 24.

454. De Luchet, Essai sur la Secte des Illuminés (1792 edition), p. 234.

455. L'Antisémitisme, p. 335.

456. Ibid., p. 328.

457. Article by Mr. Lucien Wolf, "The First English Jew," in Transactions of the Jewish Historical Society of England, Vol. II. p. 18. On this question see also the pamphlets by Mr. Lucien Wolf: Crypto-Jews under the Commonwealth (1894), Cromwell's Jewish Intelligencers (1891), and Manasseh ben Israel's Mission to Oliver Cromwell (1901), also articles on Cromwell, Carvajal, and Manasseh ben Israel in the Jewish Encyclopædia.

458. Lucien Wolf, "The First English Jew," in Transactions of the Jewish Historical Society of England, II. 20.

459. Tovey, Anglia Judaica, p. 275.

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

461. Tovey, Anglia Judaica, p. 259; Margoliouth, History of the Jews in England, II. 3.

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

463. Margohouth, op cit., II 43.

464. The Digger Movement in the Days of the Commonwealth, by Lewis H. Berens, pp. 36, 74, 76, 98, 141 (1906).

465. Claudio Jannet, Les Précurseurs de la Franc-Maçonnerie, p. 47 (1187).

466. Harmsworth Encyclopædia, article on Jews.

467. Diary of Samuel Pepys, date of February 19, 1666

468. Jewish Encyclopædia, article on Shabbethai Zebi B. Mordecai.

469. Henry Hart Milman, History of the Jews (Everyman's Library), Vol. II. p. 445.

470. Jewish Encyclopædia, article on Ba'al Shem Tob.

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

472. Jewish Encyclopædia, article on Heilprin, Joel Ben Uri.

473. Heckethorn, Secret Societies, I. 87.

474. Jewish Encyclopædia, article on Jacob Frank.

475. Jewish Encyclopædia, article on Jacob Frank.

476. Ibid.

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

478. Jewish Encyclopædia, article on Jacob Frank.

479. Ibid.

480. Ibid.: Heckethorn. Secret Societies, I. 87.

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

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

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

484. Transactions of the Jewish Historical Society, V. 162.

485. Benjamin Fabre, Eques a Capite Galeato, p. 84.

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

487. Clavel, Histoire pittoresque, pp. 188, 390; Robison's Proofs of a Conspiracy, p. 77.

488. The Royal Masonic Cyclopædia describes both Nathan der Weise and Ernst und Falk as prominent works on Masonry.

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

490. Who can this have been?

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

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

493. Friedrich Biilau, Geheime Geschichten und räthselhafte Menschen, I. 325 (1850). The Public Advertiser, Aug. 22, 24, 1786.

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

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

496. History of Freemasonry, III. 121.

497. Mémoires sur le Jacobinisme (edition of 1819), Vol. III. p. 9.

498. Ibid., III. 55, 56.

499. Essat sur la Secte des llluminés, pp. 28-39.

500. "Our worst enemies the Jesuits."--Letter from Spartacus, Originalschriften, p. 306.

501. Figuier, Histoire de Merveilleux, IV. 77.

502. Originalschriften des Illuminatenordens, p. 230.

503. Ibid., p. 331.

504. In World Revolution I suggested a resemblance between the Jewish calendar and that of the Illuminati. This was an error; the Jewish calendar was adopted by the Scottish Rite, which, as we have seen, derived partly from Judaic sources.

505. Thus Zwack (alias Cato) writes: "We have not only hindered the enlistings of the Rose-Croix but rendered their very name contemptible."--Originalschriften, p. 8.

506. Originalschriften, p. 363. The word Illuminism is always represented by this symbol in the correspondence of the Illuminati.

507. Ibid., p. 202.

508. Ibid., p. 331.

509. A. E. Waite, "Freemasonry and the Jewish Peril," in The Occult Review for September 1920, p. 152.

510. Mémoires de Mirabeau écrats par lui-même, par son père, son oncle et son fils adoptif, et prècédés d'une étude sur Mirabeau par Victor Hugo, Vol. III. p. 47 (1834).

511. I have expressly made use of M. Barthou's résumé instead of making one of my own, lest I should be said to have made judicious selections in order to suit the purpose of showing the resemblance between this Memoir and the passage from Mirabeau's other writings which follows. But M. Barthou's impartiality cannot be impugned, for he appears to know nothing about the Illuminati or Mirabeau's connexion with them, and regards the Memoir in question as solely the outcome of Mirabeau's mind which had "ripened" since 1772.

512. F. Barthou, Mirabeau, p. 57.

513. In the Memoir drawn up by Mirabeau quoted above we find this passage: "It must be a fundamental rule never to allow any prince to enter the association were he a god for virtue."--Mémoires de Mirabeau, III. 60.

514. Histoire de la Monarchie Prussienne, V. 99.

515. Henry Martin, Histoire de France, XVI. 533.

516. Louis Blanc, Histoire de la Révolution Française, II. 84.

517. History of Freemasonry, III. 121.

518. Originalschriften, p. 258.

519. Ibid., p. 297.

520. Ibid., p. 285.

521. Ibid., p. 286.

522. Originalschriften, p. 300. It seems that when a Freemason appeared likely to fall in with the scheme of Illuminism, he was soon allowed to know of the further system. Thus in the case of "Savioli" "Cato" writes: "Now that he is a Mason I have put all about this ⊙ before him, shown him what is unimportant and at this opportunity taken up the general plan of our ⊙, and as this pleased him I said that such a thing really existed, whereat he gave me his word that he would enter it."--Originalschriften, p. 289.

523. Ibid., p. 303.

524. Ibid., p. 361.

525. Ibid., p. 363.

526. Ibid., p. 360.

527. Originalschriften, p. 200.

528. Nachtrag von ... Originalschriften, I. 67.

529. Ibid., p. 95.

530. Lexicon of Freemasonry, p. 142. See also Oliver's Historical Landmarks of Freemasonry, I. 26, where the Illuminati are rightly included amongst the enemies of Masonry. Nevertheless, both Mackey and Oliver proceed to revile Barruel and Robison as enemies of Masonry, and in order to substantiate this accusation Oliver descends to the most flagrant misquotation. For if we look up in the original the passages he quotes on page 382 from Robison and on page 573 from Barruel as evidence of their calumnies on Masonry, we shall find that they refer respectively to the Rose-Croix Cabalists and the Illuminati and not to the Freemasons at all! See Robison's Proofs of a Conspiracy, p. 93, and Barruel's Mémoires sur le Jacobinisme (1818 edition), II. 244.